On Providence (ten orations)
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Chapter 1
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Νόμος ἐστὶ τοῖς ἀνθρώποις ὑπὸ τῆς φύσεως κείμενος, καὶ παῖδας πατέρων ἀδικουμένων ὑπερμαχεῖν, καὶ δεσποτῶν οἰκέτας, καὶ πόλεων πολεμουμέγων πολίτας προχινδυνεύειν, καὶ ἁἀπαξαπλῶς τοὺς εὖ πεπονθότας εἰς δύναμιν τοὺς εὐεργέτας ἀμείθεσθαι. Ἴδοι δ᾽ ἄν τις καὶ βασιλέως ὀρθῶς καὶ δικαίως τοὺς τὴν ἐξουσίαν, ἀσπιδιφόρους καὶ δορυφόρους ἐν πολέμοις προθύμως ὑπερασπίζοντας. Καὶ μή μοί τις εὐθὺς ἀντιλεγέτω, καὶ ψεῦδος τοῦ λόγου κατηγορείτω, τοὺς πατραλοίας, καὶ μαστιγίας, καὶ προδότας, καὶ τυράννους εἰς μέσον παράγων. Περὶ γὰρ τῶν τοῦ νόμου φυλάκων ὁ λόγος, ἐκείνους δὲ ἀχαρίστους καὶ παραβάτας προσαγορεύειν εἰώθαμεν " τίνουσι δὲ καὶ δίκας τῶν τολμημάτων ἀξίας. Εἰ δὲ καὶ παῖδας πατέρων, καὶ δεσποτῶν οἰκέτας, καὶ πόλεων πολίτας, καὶ βασιλέων δορυφόρους προχινδυνεύειν ἡ φύσις διαγορεύει, πολλῷ μᾶλλον ὁσιώτερόν τε καὶ δικαιότερον τοῦ Θεοῦ, τοὺς ὑπὸ τοῦ Θεοῦ καὶ γεγενημένους καὶ σεσωσμένους μὴ λόγῳ μόνον ὑπερμαχεῖν, ἀλλὰ καὶ θάνατον αἱρεῖσθαι τὸν ἔσχατον. Καὶ γὰρ πατέρων ἡμῖν πλησιώτερος " δι᾽ αὐτοῦ γὰρ κἀκεῖνοι πατέρες καλοῦνται᾽ καὶ δεσποτῶν κυριώτερος " ἐνταῦθα γὰρ κατὰ φύσιν, ἀλλ᾽ οὐ κατὰ συμφορὰν, οἰκετῶν ἣ δεσποτεία" καὶ τείχους παντὸς ἀσφαλέστερος" τὸ μὲν γὰρ, κἂν ἀδαμάντινον ἧ, χειροποίητον ὅμως ἐστὶ, κἂν τῶν μηχανημάτων τὴν ἰσχὺν διαφύγῃ, τοῦ χρόνου τὰς χεῖρας οὐ διαφεύξεται" ὁ δὲ ἀϊδιός τέ ἐστι καὶ αἰώνιος, καὶ πρὸς πᾶσαν ἀρχῶν φυλακὴν καὶ ἀσφάλειαν, καὶ βασιλέων τοσούτῳ βασιλιχώτερος, ὅσῳ τὸ ἀεὶ ὃν τῷ γενητῷ καὶ φθαρτῷ παραδαλ- Ὁ μὲν γὰρ ἀεί τε ἔστι, καὶ αὐτῷ τῷ εἶναι συμπεφυχὸς ἔχει τὸ κράτος " ὁ δὲ παρ᾽ ἐχείνου καὶ τὸ εἶναι λαδὼν ἔχει, καὶ τὸ κρατεῖν" καὶ τοῦτο πρὸς ὀλίγον καὶ ὀλίγων, οὐδὲ παρὰ πάντων τῶν τὴν αὐτὴν φύσιν εἰληχότων. Ἐπειδὴ τοίνυν καὶ πατέρων ἡμῖν οἰκειότερος, καὶ δεσποτῶν κυριώτερος, καὶ πάντων εὑερρος, δίκαιον ἡμᾶς, τοὺς καὶ τὸ εἶναι παρ᾽ αὐτοῦ λαθόντας, καὶ τὸ εὖ εἶναι προσειληφότας, ταῖς βλαστάξαι, καὶ λόγοι; εὐσεδέσι ποὺς δυσσεῦεῖ; λόγους χαταχοντίσαι " οὐκ ἵνα δεομένῳ τὴν παρ᾽ ἡμῶν ἐπικουρίαν προσάξωμεν" ἀπροσδεὴς γὰρ ὁ τῶν ἁπάντων ποιητὴς, καὶ πηλίνης γλώττης εἰς ἐπικουρίαν οὗ δεῖται, ὑμνοῦσαν δὲ ἀποδέχεται, καὶ ὑπερμαφανοῖ " ἀλλ᾽ ἵνα καὶ τὴν περὶ αὐτὸν εὔνοιαν δείξωμεν, καὶ τῶν ὁμοδούλων τὸ θράσος, εἰ μὲν δυνατὸν, καταλύσωμεν " εἰ δὲ μὴ, διελέγξωμεν γοῦν, καὶ δῆλον τοῖς ἀγνοοῦσι ποιήσωμεν. Πολλὰ μὲν οὖν καὶ παντοδαπὰ τῶν δυσσεθεῖν ἢ αἱρουμένων τὰ στίφη, καὶ διάφορα τῆς βλασφημίας τὰ βέλη πολυσχιδὲς γὰρ καὶ ποικίλον τὸ ψεῦδος, ἁπλῇ δὲ τῆς ἀληθείας ἡ χάρις. Ἡ μὲν γὰρ ποιητικὴ φάλαγξ, εἰς πολλὰ τὸ Θεῖον τῷ λόγῳ χαταμερίσασα. καὶ τὸ ψεῦδος τῷ τερπνῷ τοῦ μυθώδους χεπολυθέου πλάνης τὴν μέθην τοῖς ἀνθρώποις προσήνεγκεν. Ἧ δὲ ἐν τρίζωνι λευκῷ, καὶ πώγωνι μακρῷ, καὶ κόμῃ κεφαλῆς τὴν φιλοσοφίαν ὁριζομένη, τῆς ποιητικῆς θεολογίας τὸ καταγέλαστον ὁρῶσα, ἐτέρας: πλάνης ἐπενόησεν ἀτραποὺς, εἰς αὐτὸ τὸ ποιητικὸν ἐκεῖνο βάραθρον ἀπαγούσας. Οἱ μὲν γὰρ, τῇ κομψείᾳ.
Nomos esti tois anthrōpois hypo tēs physeōs keimenos, kai paidas paterōn adikoumenōn hypermachein, kai despotōn oiketas, kai poleōn polemoumegōn politas prochindyneuein, kai haapaxaplōs tous eu peponthotas eis dynamin tous euergetas ameithesthai. Idoi d᾽ an tis kai basileōs orthōs kai dikaiōs tous tēn exousian, aspidiphorous kai doryphorous en polemois prothymōs hyperaspizontas. Kai mē moi tis euthys antilegetō, kai pseudos tou logou katēgoreitō, tous patraloias, kai mastigias, kai prodotas, kai tyrannous eis meson paragōn. Peri gar tōn tou nomou phylakōn ho logos, ekeinous de acharistous kai parabatas prosagoreuein eiōthamen " tinousi de kai dikas tōn tolmēmatōn axias. Ei de kai paidas paterōn, kai despotōn oiketas, kai poleōn politas, kai basileōn doryphorous prochindyneuein hē physis diagoreuei, pollǭ mallon hosiōteron te kai dikaioteron tou Theou, tous hypo tou Theou kai gegenēmenous kai sesōsmenous mē logǭ monon hypermachein, alla kai thanaton haireisthai ton eschaton. Kai gar paterōn hēmin plēsiōteros " di᾽ autou gar kakeinoi pateres kalountai᾽ kai despotōn kyriōteros " entautha gar kata physin, all᾽ ou kata symphoran, oiketōn hē despoteia" kai teichous pantos asphalesteros" to men gar, kan adamantinon hē, cheiropoiēton homōs esti, kan tōn mēchanēmatōn tēn ischyn diaphygę̄, tou chronou tas cheiras ou diapheuxetai" ho de aïdios te esti kai aiōnios, kai pros pasan archōn phylakēn kai asphaleian, kai basileōn tosoutǭ basilichōteros, hosǭ to aei hon tǭ genētǭ kai phthartǭ paradal- Ho men gar aei te esti, kai autǭ tǭ einai sympephychos echei to kratos " ho de par᾽ echeinou kai to einai ladōn echei, kai to kratein" kai touto pros oligon kai oligōn, oude para pantōn tōn tēn autēn physin eilēchotōn. Epeidē toinyn kai paterōn hēmin oikeioteros, kai despotōn kyriōteros, kai pantōn heuerros, dikaion hēmas, tous kai to einai par᾽ autou lathontas, kai to eu einai proseilēphotas, tais blastaxai, kai logoi? eusedesi pous dysseuei? logous chatachontisai " ouk hina deomenǭ tēn par᾽ hēmōn epikourian prosaxōmen" aprosdeēs gar ho tōn hapantōn poiētēs, kai pēlinēs glōttēs eis epikourian hou deitai, hymnousan de apodechetai, kai hypermaphanoi " all᾽ hina kai tēn peri auton eunoian deixōmen, kai tōn homodoulōn to thrasos, ei men dynaton, katalysōmen " ei de mē, dielenxōmen goun, kai dēlon tois agnoousi poiēsōmen. Polla men oun kai pantodapa tōn dyssethein ē hairoumenōn ta stiphē, kai diaphora tēs blasphēmias ta belē polyschides gar kai poikilon to pseudos, haplę̄ de tēs alētheias hē charis. Hē men gar poiētikē phalanx, eis polla to Theion tǭ logǭ chatamerisasa. kai to pseudos tǭ terpnǭ tou mythōdous chepolytheou planēs tēn methēn tois anthrōpois prosēnenken. Hē de en trizōni leukǭ, kai pōgōni makrǭ, kai komę̄ kephalēs tēn philosophian horizomenē, tēs poiētikēs theologias to katagelaston horōsa, eteras: planēs epenoēsen atrapous, eis auto to poiētikon ekeino barathron apagousas. Hoi men gar, tę̄ kompseią.
There is a law laid down for human beings by nature: that children fight for their fathers when they are wronged, slaves for their masters, and citizens run risks for their cities when they are attacked; and, in a word, that those who have been well treated repay their benefactors as far as they can. One may also see shield-bearers and spear-bearers in war eagerly defending kings who hold their authority rightly and justly. And let no one at once contradict me and accuse the argument of falsehood by bringing forward parricides, rogues, traitors, and tyrants. For the argument concerns those who keep the law; those others we are accustomed to call ungrateful and transgressors, and they pay penalties worthy of their crimes. If nature commands children to run risks for their fathers, slaves for their masters, citizens for their cities, and bodyguards for their kings, it is far holier and more just that those who have been made and saved by God should fight for God, not by word only, but should even choose the extreme of death. For he is nearer to us than our fathers, since it is through him that they too are called fathers; and he is more truly master than our masters, since here the mastery over servants is by nature, and not by misfortune; and he is safer than any wall. For a wall, even if it is of adamant, is still made by hands, and even if it escapes the force of siege engines, it will not escape the hands of time; but he is everlasting and eternal, and suffices for every guarding and safety of rulers; and he is as much more kingly than kings as that which always is surpasses that which has come into being and is perishable when they are compared. For he always is, and has power as something grown together with his very being; but a king has received both his being and his rule from him, and that for a short time and over few, and not even from all who share the same nature. Since, then, he is closer to us than our fathers, more truly master than our masters, and a greater benefactor than all, it is just that we, who have received our being from him and have gained our well-being besides, should … and hurl pious words against impious words. Not that we may bring help from ourselves to one who needs it, for the maker of all things needs nothing and does not need a tongue of clay to help him, though he welcomes one that sings his praise and … ; but that we may show our goodwill toward him, and may put an end, if possible, to the boldness of our fellow servants, or, if not, at least refute it and make it plain to those who do not know. Many and of every kind are the troops of those who have chosen impiety, and various are the darts of their blasphemy; for falsehood is many-branched and manifold, but the grace of truth is simple. The poets' phalanx divided the Divine into many by its account, and, by the charm of myth, … offered human beings the drunkenness of the error of many gods. The other, which defines philosophy by the threadbare white cloak, the long beard, and the hair of the head, seeing how ridiculous the poets' theology was, devised other paths of error leading down into that same poetic pit. For some, by the elegance
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τοῦ λόγου, καὶ τῇ τῶν ἐνθυμημάτων δεινότητι, τὴν ποιητικὴν περὶ τῶν θεῶν αἰσχρολογίαν ἐχάλυψαν. Οἱ δὲ, τοῖς πάθεσι τὴν θείαν προσηγορίαν ἀνἐθεσαν, καὶ τὴν μὲν ἡδονὴν, ᾿Αφροδίτην ὠνόμασαν " ΓΑἌρεα δὲ, τὸν θυμόν" τὴν δὲ μέθην, Διόνυσον " Ἕρ- ᾿μῆν δὲ, τὴν κλοπήν΄. τὴν δὲ φρόνησιν, ᾿Αθηνᾶν καὶ ποιαῦτά. τινα μετὰ ἀλαζονιχῆς ὀφρύος, καὶ τῇς: Ἀττικῆς στωμυλίας τερατευόμενοι, τοὺς πολλοὺς τῶν ἀνθρώπων εἰς ἑτέραν εἴδους ἀπάτην μετήγαγον, Καὶ οἱ τὸ φιλοσοφεῖν ὑπισχνούμενοι, καὶ τὴν ἀπὸ τοῦ σχήματος τιμὴν παρὰ πάντων δρεπόμενοι; καὶ τῶν παθῶν κρατεῖν ἐπαγγελλόμενοι, προσκυνεῖν τὰ πάθη τοὺς ἀνθρώπους ἐποίησαν, καὶ τὸν αὐτοκράτορὰ νοῦν τῶν παθῶν ἡνίοχον, θύειν ἐπιθυμίᾳ, καὶ θυμῷ, καὶ κλοπῇ, καὶ μέθῃ, καὶ τοῖς ἄλλοις πάθεσιν ἀνοήτως πεπείχασιν. Αλλοι δὲ πάλιν, οὐδὲν ὑπὲρ τὰ ὁούμενα νοῆσαι δυνηθέντες, ἀλλὰ τοῖς αἰσθητοῖς τὸν νοῦν ἐγχαθείρξαντες, τὰ τοῖς ὀφθαλμοῖς εἰς θεω" οίαν προκείμενα, θεοὺς προσηγόρευσαν. Καὶ τὸ σαπτὸν ὄνομα, φρίκην ἐμποιοῦν τοῖς ἀκούουσιν, οὗ μὲν τοῖς στοιχείοις, οἱ δὲ μέρεσι τούτων ἐπέθεσαν. Καὶ οἱ μὲν, ἀπὸ ταυτομάτου γεγενῆσθαι τὸν κόσμον" οἱ δὲ, πολλοὺς ἀνθ᾽ ἑνὸς ἐφαντάσθησαν. Καὶ οἱ μὲν, μηξδὰ εἶναι παντελῶς τὸ θεῖον οἱ δὲ, εἶναι μὲν, οὐδενὸς ὃὲ τῶν ὄντων ἐπιμελεῖσθαι" οἱ δὲ, ἐπιμελεῖσθαι μὲν ἔφασαν, σμιχρολόγως δὲ τοῦτο ποιεῖν, καὶ τῇ σελήνῃ περιορίξειν τὴν πρόνοιαν, τὸ δὲ λοιπὸν τοῦ κόσμου μέρος ὡς ἔτυχξ φέρεσθαι, τῇ τῆς εἱμαρμένης ἀνάγκῃ δουλεύειν ναγχαομένον. Εἰσὶ δέ τινες, οἵ καὶ Χριστιανῶν μὲν προσηγορίαν ἔχουσιν, ἄντικρυς ὃ τοῖς τῆς ἀληθείας δόγμασι πολεμοῦσιν. Οὲ μὲν γὰρ τὸ ἀγένητον εἰς τρία τέμνουσι" καὶ τὸ μὲν καλοῦσιν ἀγαθόν " τὸ δὲ, κακόν " τὸ δὲ, δίκαιον. Οἱ δὲ δύο ἀρχὰς ἀγεννήτους ζωγραφοῦσι τῷ λόγῳ, ἀλλήλαις ἐναντίας ἐκ διαμέτρου. ΓΑλλοι δὲ, τοῖς μὲν ἀσεδέσι τούτοις πολεμεῖν ἐπαγγέλλονται δόγμασιν, ἑτέραν δὲ δυσσεδείας ἐπινοοῦσιν ὁδόν. Τὸν γὰρ μονογενῇ τοῦ Θεοῦ Λόγον ὁμολογοῦντες Υἱὸν, ὡς ποίημα τῇ κτίσει συναριθμοῦσι, καὶ τὸν Κτίστην ἑστῶσι μετὰ τῆς κτίσεως. Καὶ τὸ Πνεῦμα τὸ ἅγιον τῷ δυσσεῦεϊ λόγῳ τῆς θείας ἐξορίζουσι φύσεως. ἤΑλλοι δὲ ἄλλως τὴν εὐθεΐζαν ὁδὸν ἀπολέσαντες, καὶ τοῖς τῶν προωδευχότων ἔχνεσιν ἀκολουθῆσαι μὴ βουληθέντες, πόῤῥω πον τῆς ἀληθείας ἐγένοντο. Καὶ οἱ μὲν τὴν ὑπὲρ ἡ μῶν γεγενημένην οἰκονομίαν παντελῶς ἀπηρνήσαντο " οἱ δὲ ὁμολογοῦσι μὲν ἐνανθρωπῆσαι τὸν Θεὸν Λόγον, σῶμα δὲ μόνον ἀνειληφέναι. Οἱ δὲ, ἔμψυχον μὲν καλοῦσι τὴν ληφθεῖσαν σάρκα, οὗ τὴν λογικὴν δὲ καὶ νοερὰν ἐν ταύτῃ γεγενῆσθαι ψυχήν " ἴσως τὴν οἱκείαν ἄνοιαν τούτου τεκμήριον ἔχοντες. Ἡμεῖς δὲ ἀνθρώπου ψυχὴν οὐδεμίαν ἴσμεν ἑτέραν, ἣ τὴν λογικὴν καὶ ἀθάνατον. ᾿Αλλὰ τοὺς μὲν ἄλλους ἅπαντας ἐπὶ τοῦ παρὄντος καταλίπωμεν ᾿ οὐ γὰρ δύναται κατὰ πάντων) ὁ λόγος κατὰ ταὐτὸν ἀφιέναι τῶν ἐλέγχων τὰ βέλη ὡς ἐν παρατάξει. Τοιγαροῦν τὰ μὲν ἄλλα πάντα στίφη τῶν δυσσεδῶν ἡσυχίαν ἀγέτω, τῶν δὲ τῇ τοῦ Θεοῦ προνοίᾳ πολεμούντων εἰς μέσον ἀγαγόντες τὴν φάλαγγα, ῥήξωμέν τε αὐτὴν τοῖς ἐλέγχοις, καὶ διασπάσωμεν, καὶ τὴν πυχνότητα διαλύσωμεν, καὶ δορυαλώτους ἀγάγωμεν, καὶ ἐλχύσωμεν πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, Ὁ δὲ λοιπὸς τῶν δυσσεδούντῶν ὄμιλης, θεωρῶν τάξιν ἐχέτω, καὶ τὸν ἀγῶνα θεασάσθω. Εἰκὸς γὰρ κἀκείνων ἕχαστον τῶν ταγμάτῶν συμπλοκῆς ἰδίας μὴ δεηθῆναι, ἀλλ᾽ αὐτομολῆσαι πρὸς τὴν ἀλήθειαν, τὴν τούτων ἧτταν θεασαμένους, καὶ λογισαμένους τῆς ἀληθείας τὴν δύναμιν. ᾿Αλλὰ γὰρ ἴσως μέλλων ὁ λόγος, καὶ σχολαιότερον ὁδεύων, ἀποχναίσει καὶ τοὺς νῦν ἀκροωμένους, καὶ τοὺς ὕστεπανοπλίαν τοῦ πνεύματης, τὸν θώρακα τῆς σύνης, τὸν θυρεὸν τῆς πίστεως, τὴν περικεφαλαίαν τοῦ σωτηρίηον, καὶ πκεριζωσάμενοι τὴν ὀσφὺν ἐν ἀληθείᾳ, καὶ ὑποδυσάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τόυ εὐαγγελίου τῆς εἰρήνης, καὶ ἐπὶ πᾶσιν ἀναλαθόντες τὴν μάχαιραν τοῦ Πνεύματος, ὃ ἐστι ῥημα Θεοῦ, τῶν ἀγώνων ἐφαψώμεθα, καὶ ὑπηχείτω μὲν ἡ θεία σάλπιγξ, τὴν ἡμετέραν ἀσθένειαν ὑπερείδουσα.
tou logou, kai tę̄ tōn enthymēmatōn deinotēti, tēn poiētikēn peri tōn theōn aischrologian echalypsan. Hoi de, tois pathesi tēn theian prosēgorian anethesan, kai tēn men hēdonēn, ᾿Aphroditēn ōnomasan " GAArea de, ton thymon" tēn de methēn, Dionyson " Her- ᾿mēn de, tēn klopēn΄. tēn de phronēsin, ᾿Athēnan kai poiauta. tina meta alazonichēs ophryos, kai tę̄s: Attikēs stōmylias terateuomenoi, tous pollous tōn anthrōpōn eis heteran eidous apatēn metēgagon, Kai hoi to philosophein hypischnoumenoi, kai tēn apo tou schēmatos timēn para pantōn drepomenoi? kai tōn pathōn kratein epangellomenoi, proskynein ta pathē tous anthrōpous epoiēsan, kai ton autokratora noun tōn pathōn hēniochon, thyein epithymią, kai thymǭ, kai klopę̄, kai methę̄, kai tois allois pathesin anoētōs pepeichasin. Alloi de palin, ouden hyper ta hooumena noēsai dynēthentes, alla tois aisthētois ton noun enchatheirxantes, ta tois ophthalmois eis theō" oian prokeimena, theous prosēgoreusan. Kai to sapton onoma, phrikēn empoioun tois akouousin, hou men tois stoicheiois, hoi de meresi toutōn epethesan. Kai hoi men, apo tautomatou gegenēsthai ton kosmon" hoi de, pollous anth᾽ henos ephantasthēsan. Kai hoi men, mēxda einai pantelōs to theion hoi de, einai men, oudenos hoe tōn ontōn epimeleisthai" hoi de, epimeleisthai men ephasan, smichrologōs de touto poiein, kai tę̄ selēnę̄ periorixein tēn pronoian, to de loipon tou kosmou meros hōs etychx pheresthai, tę̄ tēs heimarmenēs anankę̄ douleuein nanchaomenon. Eisi de tines, hoi kai Christianōn men prosēgorian echousin, antikrys ho tois tēs alētheias dogmasi polemousin. Oe men gar to agenēton eis tria temnousi" kai to men kalousin agathon " to de, kakon " to de, dikaion. Hoi de dyo archas agennētous zōgraphousi tǭ logǭ, allēlais enantias ek diametrou. GAlloi de, tois men asedesi toutois polemein epangellontai dogmasin, heteran de dyssedeias epinoousin hodon. Ton gar monogenę̄ tou Theou Logon homologountes Huion, hōs poiēma tę̄ ktisei synarithmousi, kai ton Ktistēn hestōsi meta tēs ktiseōs. Kai to Pneuma to hagion tǭ dysseueï logǭ tēs theias exorizousi physeōs. ēAlloi de allōs tēn eutheïzan hodon apolesantes, kai tois tōn proōdeuchotōn echnesin akolouthēsai mē boulēthentes, porrhō pon tēs alētheias egenonto. Kai hoi men tēn hyper hē mōn gegenēmenēn oikonomian pantelōs apērnēsanto " hoi de homologousi men enanthrōpēsai ton Theon Logon, sōma de monon aneilēphenai. Hoi de, empsychon men kalousi tēn lēphtheisan sarka, hou tēn logikēn de kai noeran en tautę̄ gegenēsthai psychēn " isōs tēn hoikeian anoian toutou tekmērion echontes. Hēmeis de anthrōpou psychēn oudemian ismen heteran, hē tēn logikēn kai athanaton. ᾿Alla tous men allous hapantas epi tou parontos katalipōmen ᾿ ou gar dynatai kata pantōn) ho logos kata tauton aphienai tōn elenchōn ta belē hōs en parataxei. Toigaroun ta men alla panta stiphē tōn dyssedōn hēsychian agetō, tōn de tę̄ tou Theou pronoią polemountōn eis meson agagontes tēn phalanga, rhēxōmen te autēn tois elenchois, kai diaspasōmen, kai tēn pychnotēta dialysōmen, kai doryalōtous agagōmen, kai elchysōmen pan noēma eis tēn hypakoēn tou Christou, Ho de loipos tōn dyssedountōn omilēs, theōrōn taxin echetō, kai ton agōna theasasthō. Eikos gar kakeinōn hechaston tōn tagmatōn symplokēs idias mē deēthēnai, all᾽ automolēsai pros tēn alētheian, tēn toutōn hēttan theasamenous, kai logisamenous tēs alētheias tēn dynamin. ᾿Alla gar isōs mellōn ho logos, kai scholaioteron hodeuōn, apochnaisei kai tous nyn akroōmenous, kai tous hystepanoplian tou pneumatēs, ton thōraka tēs synēs, ton thyreon tēs pisteōs, tēn perikephalaian tou sōtēriēon, kai pkerizōsamenoi tēn osphyn en alētheią, kai hypodysamenoi tous podas en hetoimasią tou euangeliou tēs eirēnēs, kai epi pasin analathontes tēn machairan tou Pneumatos, ho esti rhēma Theou, tōn agōnōn ephapsōmetha, kai hypēcheitō men hē theia salpinx, tēn hēmeteran astheneian hypereidousa.
of their language and the cleverness of their arguments, covered over the poets' shameful talk about the gods. Others gave the divine name to the passions: pleasure they named Aphrodite, anger Ares, drunkenness Dionysus, theft Hermes, prudence Athena; and with such marvel-mongering, with arrogant brows and Attic glibness, they led most people away into another kind of deceit. And those who professed to be philosophers, who reaped honor from everyone for their dress, and who promised to master the passions, made people worship the passions, and foolishly persuaded the mind, the sovereign charioteer of the passions, to sacrifice to desire, anger, theft, drunkenness, and the other passions. Others again, unable to think of anything beyond what is seen, but shutting their mind up in the objects of sense, called the things set before the eyes to be looked at gods. And the august name, which makes those who hear it shudder, some gave to the elements, others to parts of them. Some said that the world came into being by chance; others imagined many gods instead of one. Some said the Divine does not exist at all; others that it exists but cares for none of the things that are; others that it does care, but pettily, limiting its providence to the moon, while the rest of the world is carried along at random, compelled to serve the necessity of fate. And there are some who bear the name of Christians but fight openly against the doctrines of the truth. Some cut the unbegotten into three, and call one good, one evil, and one just. Others paint in their account two unbegotten principles, diametrically opposed to each other. Others profess to fight against these impious doctrines, but devise another road of impiety. For while they confess the only-begotten Word of God as Son, they count him with the creation as a thing made, and set the Creator alongside the creation; and by their impious argument they banish the Holy Spirit from the divine nature. Others, having lost the straight road in other ways and unwilling to follow in the footsteps of those who walked before them, have gone somewhere far from the truth. Some have utterly denied the dispensation that took place for our sake; others confess that God the Word became man, but say he took only a body. Others call the flesh that was assumed ensouled, but say that no rational and intelligent soul came to be in it, perhaps taking their own folly as proof of this. But we know no other human soul than the rational and immortal one. But let us leave all the others for now, for an argument cannot discharge the darts of its refutations against all at once, as in a battle line. So let all the other troops of the impious keep quiet, and let us bring into the open the phalanx of those who make war on the providence of God, break it with our refutations, tear it apart, dissolve its close order, lead them away as captives of the spear, and take every thought captive to the obedience of Christ. Let the rest of the crowd of the impious keep the rank of spectators and watch the contest. For it is likely that each of those regiments too will need no engagement of its own, but will desert to the truth when they see these defeated and reckon up the power of the truth. But perhaps, if the argument delays and walks too slowly, it will weary both those who now listen and those who later … the whole armor of the Spirit: the breastplate of righteousness, the shield of faith, the helmet of salvation; and having girded our waist with truth, and shod our feet with the readiness of the gospel of peace, and, above all, taken up the sword of the Spirit, which is the word of God, let us take hold of the contests; and let the divine trumpet sound, upholding our weakness.
1.3PG 83
Ἡμεῖς δὲ ἐξ αὐτῆς τῆς βαλόίδος τῶν ἀντιπάλων πκυθώμεθα, τί δήποτε τῷ τῆς προνοίας ἀντιλέγουσι λόγῳ, καὶ ταῦτα ποιητὴν αὐτῶν εἶναι φάτχοντες. Πρὸς γὰρ τούτους ἡμῖν ὁ λόγος ἐπὶ τοῦ παρόντος γι- Τί τῶν ὁρωμένων ὑμῖν ἄκοσμον διαφαίνεται; Τί τῶν γενομένων ἅτακτον καθορᾶται; ΠΙοῖον τῆς χτίτεως μέρος ἐνδεὲς ἁρμονίας; Ποῖον κάλλους, ἣ μεγέθους προσδεῖται; Ποῖον οὐκ εὐαρμόστως κινούμενον ταύσθς νῦν γοῦν, εἰ καὶ μὴ πρότερον, τῶν ὁρωμένων τὴν φύσιν, τὴν θέσιν, τὴν τάξιν, τὴν στάσιν, τὴν κίνησιν, τὸν ῥυθμὸν, τὴν ἁρμονίαν, τὴν ὥραν, τὸ κάλλος, τὸ μέγεθος, τὴν χρξίαν, τὴν τέρψιν, τὴν ποικιλίαν, τὴν ἀλλοίωσιν, τὴν εἰς τὸ αὐτὸ πάλιν ἐπάνοδον, τὴν ἐν φθαρτοῖς διαμονήν. Βλέπετε αὐτὴν τοῦ Θεοῦ τὴν πρόνοιαν, δι᾽ ἑκάστου μορίου τῆς κτίσεως διαχύπτουσᾶν, καὶ φαινομένην, καὶ φθεγγομένην, καὶ δι᾿ αὐτῶν τῶν πραγμάτων μονονουχὶ βοῶσαν, καὶ τὰ ἀθύρωτα ὑμῶν ἐπιστομίζουσαν στόματα, καὶ τὰς ἀχαλινώτους ὑμῶν χαλινοῦσαν γλώττας. Βλέπετε αὐτὴν ἐν οὐρανῷ, καὶ τοῖς κατ᾽ οὐρανὸν φωστῆρσιν, ἡλίῳ, φημὶ, καὶ σελήνῃ, καὶ ἄστρασιν " ἐν ἀέρι, καὶ ἐν νέφεσιν, ἐν γῇ, καὶ ἐν θαλάσσῃ, καὶ τοῖς περὶ τὴν γῆν ἄπασιν " ἐν φυτοῖς καὶ βοτάναις, καὶ ὁπέρμασιν " ἐν ζώοις λογικοῖς καὶ ἀλόγοις, πεζοῖς καὶ πτηνοῖς, καὶ νηχτοῖς, αὶ ἑρπετοῖς, καὶ ἀμφιθίοις, ἡμέροις τε καὶ ἀγρίοις, ὑμῖν αὐτοῖς, τίς ὁ συνέχων τὰς οὐρανίους ἁψίδας " πῶς ἐν τοσαύταις ἐτῶν χιλιάσιν ἀγήρως ἔμεινεν ὁ οὐρσνὸς, οὐδεμίαν μεταθολὴν ἐκ τοῦ χρόνου δεξάμενος, καὶ ταῦτα παθητὴν ἔχων τὴν φύσιν, ὡς ὁ μακάριος διδάσκει Δαδίδ" ε Αὐτοὶ (οὐρανοὶ) φησὶν, ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται, καὶ ὡσεὶ περιδόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται, σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. ν» ᾿Αλλ ὅμως καὶ παθητὴν ἔχων καὶ φθαρτὴν τὴν οὐσίαν, ἔμεινεν οἷός περ ἦν, τῷ τοῦ πεποιηκότος κατεχόμενος λόγῳ. Ὁ γὰρ δημιουργήσας αὑτὸν λόγος, συνέγει καὶ κατέχει, καὶ τὸ σταθερὸν αὐτῷ καὶ ἑδραῖον μέχοις ἂν ἐθέλῃ χαρίζεται. Τούτου χάριν, τοσούτου περὶ αὐτὸν πυρὸς ὀχουμένου, ἡλίου φημὶ, καὶ σελήνης, καὶ τῶν ἄλλων φωστήρων, ἐν τὸσοὗτοι: ἐνιαυτῶν κύκλοις οὐ τήχετα!, οὐ ξηραίνεται, οὐκ ἐμπίπραται" ταύτας γὰρ τοῦ πυρὸς ἡ φύσις τὰ;
Hēmeis de ex autēs tēs baloidos tōn antipalōn pkythōmetha, ti dēpote tǭ tēs pronoias antilegousi logǭ, kai tauta poiētēn autōn einai phatchontes. Pros gar toutous hēmin ho logos epi tou parontos gi- Ti tōn horōmenōn hymin akosmon diaphainetai? Ti tōn genomenōn hatakton kathoratai? PIoion tēs chtiteōs meros endees harmonias? Poion kallous, hē megethous prosdeitai? Poion ouk euarmostōs kinoumenon tausths nyn goun, ei kai mē proteron, tōn horōmenōn tēn physin, tēn thesin, tēn taxin, tēn stasin, tēn kinēsin, ton rhythmon, tēn harmonian, tēn hōran, to kallos, to megethos, tēn chrxian, tēn terpsin, tēn poikilian, tēn alloiōsin, tēn eis to auto palin epanodon, tēn en phthartois diamonēn. Blepete autēn tou Theou tēn pronoian, di᾽ hekastou moriou tēs ktiseōs diachyptousan, kai phainomenēn, kai phthengomenēn, kai di᾿ autōn tōn pragmatōn mononouchi boōsan, kai ta athyrōta hymōn epistomizousan stomata, kai tas achalinōtous hymōn chalinousan glōttas. Blepete autēn en ouranǭ, kai tois kat᾽ ouranon phōstērsin, hēliǭ, phēmi, kai selēnę̄, kai astrasin " en aeri, kai en nephesin, en gę̄, kai en thalassę̄, kai tois peri tēn gēn apasin " en phytois kai botanais, kai hopermasin " en zōois logikois kai alogois, pezois kai ptēnois, kai nēchtois, ai herpetois, kai amphithiois, hēmerois te kai agriois, hymin autois, tis ho synechōn tas ouranious hapsidas " pōs en tosautais etōn chiliasin agērōs emeinen ho oursnos, oudemian metatholēn ek tou chronou dexamenos, kai tauta pathētēn echōn tēn physin, hōs ho makarios didaskei Dadid" e Autoi (ouranoi) phēsin, apolountai, sy de diameneis, kai pantes hōs himation palaiōthēsontai, kai hōsei peridolaion helixeis autous, kai allagēsontai, sy de ho autos ei, kai ta etē sou ouk ekleipsousin. n» ᾿All homōs kai pathētēn echōn kai phthartēn tēn ousian, emeinen hoios per ēn, tǭ tou pepoiēkotos katechomenos logǭ. Ho gar dēmiourgēsas hauton logos, synegei kai katechei, kai to statheron autǭ kai hedraion mechois an ethelę̄ charizetai. Toutou charin, tosoutou peri auton pyros ochoumenou, hēliou phēmi, kai selēnēs, kai tōn allōn phōstērōn, en tosoutoi: eniautōn kyklois ou tēcheta!, ou xērainetai, ouk empipratai" tautas gar tou pyros hē physis ta?
But let us ask from the very starting line of our opponents why they speak against the doctrine of providence, and that while saying that he is their maker. For it is against these that our argument is now directed. What among the things you see appears disordered to you? What among the things that have come to be is seen to be out of order? What part of creation lacks harmony? Which needs more beauty or greatness? Which does not move in fitting order? … now at least, if not before, the nature of the things you see, their position, their order, their stability, their movement, their rhythm, their harmony, their season, their beauty, their greatness, their use, their delight, their variety, their alteration, their return again to the same state, their permanence in perishable things. See God's providence itself peeping out through each part of creation, appearing, speaking, all but crying aloud through the things themselves, stopping your unguarded mouths and bridling your unbridled tongues. See it in heaven and in the lights of heaven, I mean the sun, the moon, and the stars; in the air and in the clouds; in the earth, the sea, and everything around the earth; in plants, herbs, and seeds; in living beings rational and irrational, walking, flying, swimming, creeping, and amphibious, tame and wild … to yourselves: who holds together the vaults of heaven? How has heaven remained unaging through so many thousands of years, receiving no change from time, even though it has a nature subject to change, as the blessed David teaches: "They" (the heavens), he says, "will perish, but you remain; and they will all grow old like a garment, and like a cloak you will roll them up, and they will be changed; but you are the same, and your years will not fail." Yet though it has a changeable and perishable substance, it has remained as it was, held fast by the word of the one who made it. For the Word that fashioned it holds it together and holds it fast, and grants it steadiness and firmness for as long as he wills. For this reason, though so great a fire rides around it, I mean the sun, the moon, and the other lights, through so many cycles of years it does not melt, does not dry up, is not set on fire; for these are what the nature of fire
1.4PG 83
ἐνεργείας ὑπὸ τοῦ πεποιηκότος ἐδέξατο. Χρυσὸν μὲν γὰρ, καὶ ἄργυρον, καὶ σίδηρον, καὶ χαλκὸν, καὶ μόλιῥδον, καὶ χασσίΐτερον, καὶ κηρὸν, καὶ πίσσαν, καὶ τα τοιαῦτα, τήκει καὶ διαλύει, καὶ εἰς τὴν ῥοώδη μεταφέρει φύσιν " πηλὸν δὲ, καὶ τὰ τελματώδη τῶν ὑδάτων, ξηραίνει, τὸ ὑγρὸν δαπανῶσα. Λίθους δὲ ἔψει, καὶ τὸ στερέμνιον αὐτῶν ἀφαιρεῖται, καὶ τὴν στεῤῥοτάτην φύσιν ἀποδείκνυσι κόνιν " ξύλα δὲ, καὶ χόρτον, καὶ καλάμην μάλα ῥᾳδίως ἐμπίπρησιν. ᾿Αλλ᾽ οὐδὲν τούτων ὁ οὐρανὸς ὑπομένει. Οὐ τήκει γὰρ αὐτοῦ τὸ χρυσταλλῶδες τοσαύτη οὖσα τοῦ πυρὸς ἡ οὐσία, οὐδὲ λυμαίνεται τῇ λειότητι, οὐδὲ χαλαρὸν ποιεῖ τὸ σφαιροειδὲς αὑτοῦ σχῆμα " ἀλλ᾽ ἣν ἐξ ἀρχῆς ἔλαχε στάσιν, ταύτην εἰς τέλος διαφυλάττει. Ὁ γὰρ στήσας αὐτὸν ὡσεὶ καμάραν, καὶ διατείνας αὐτὸν ὡς σκηνὴν κατοικεῖσθαι, τὰς ἐναντίας φύσεις εἰς φιλίαν συνήγαγε. Καὶ οὔτε τοῦ πυρὸς ἡ φύσις ὑπὸ τοῦ πλήθους σδέννυται τῶν ὑδάτων, οὔτε τὸ χρυσταλλῶδες, ἣ ἀερῶδες, ἢ νεφελῶδες οὐράνιον σῶμα, τῇ τοῦ πυρὸς οὐσίᾳ πλείστῃ οὔσῃ τήκεται καὶ φθείρετα! " ἀλλ' ἐκ γειτόνων ᾿ ἀλλήλοιν οἰκοῦντες, τὰς πολεμίας κρύπτουσιν ἐνεργείας, καὶ τῷ τοῦ πεποιηχότο: λόγῳ πεισθέντες, τὴν δι᾽ αἰῶνος φιλίαν ἐσπείσαντο, καὶ ταῦτα ἄψυγα ὄντα, καὶ νοῦν χυδερνήτην οὐκ ἔχοντα, ἀλλ᾽ ὅμως μένει τὸν ἐξ ἀρχῆς ὄρον φυλάττοντα. Κυθερνᾷ γὰρ τὴν κτίσιν ὁ Ποιητὴς, καὶ οὐ κατέλιπεν ἀχυδέρνητον ὃ πεποίηκε σκάφος, ἀλλ᾽ αὐτὸς ὧν καὶ ναυπηγὸς, καὶ Ὁ τῆς ὕλης φυτουργὸς, καὶ κατὰ ταὐτὸν τήν τε ὕλην δημιουργήσας, καὶ τὸ σκάφος ὑφάνας, κατέχων δια τελεῖ τὰ πηδάλια. Καὶ μαρτυρεῖ τῶν τοσούτων ἐνιαυτῶν ὁ κύκλος, καὶ ὁ μαχρότατος χρόνος, μὴ δια--. φθείρας τὸ σκάφος, σῶον δὲ αὐτὸ, καὶ ἀκραιφνὲς, οὐ μόνον τοῖς πρώτοις, ἀλλὰ καὶ τοῖς ὀψιγόνοις ἐπιδεικνύς. Ἐπειδὴ τοίνυν εἶδες, ὦ φίλος, ἐν οὐρανῷ τὴν τοῦ. Θεοῦ πρόνοιαν φαινομένην, φέρε σε ξεναγήσωμεν ἐπὶ τὰ λοιπὰ τῆς κτίσεως μέρη " καὶ καθάπερ τὰ βρέφη τὸ πρῶτον τοῦ βαδίζειν ἀρξάμενα, τῆς δεξιᾶς σγυ λαδόμενοι, κατὰ βραχὺ τὴν κτίσιν περ!:τοίνυν ἀπὸ τῶν οὐρανῶν, οἷον εἴς τινα βαθμὸν πρῶτον τὸν ἥλιον, καὶ μὴ δείσῃης τὸν ἐμπρησμὸν, ἀλλ᾽ ἐπίδηθι καὶ περ:τχόπησον " οὗ γὰρ ἐμπρήσει σε εὐγνωμόνως περὶ τὸν Ποιητὴν διακείμενον, ἀλλ᾽ ὑποδείξει σοι τὸν Δηγείᾳ κελεύοντα.. Φιλεῖ μὲν γὰρ τὸ πὺρ κατὰ φύσι" τὴν ἐπὶ τὰ ἄνω φορὰν, ὥτπερ τὸ ὕδωρ τὸν ἐπὶ τὸ πρανὲς δρόμον. Καὶ οὔτε τοῦτο ἐξ ὑπωρείας εἰς ἀχριύυρειαν ἀνάγειν δυνατὸν, οὔτε ἐκεῖνο πεῖται κάτω πέμψαι τὴν φλόγα " ἀλλὰ κἂν μυριάκις τὶς φιλονειχήσει, λαμπάδα κατέχων, ἣ δᾷδα, κάτω ταύτην μετενεγκεῖν τῇ χειρὶ, ἡ φλὸξ ἐπὶ τὰ ἄνω πάλιν χωρεῖ, καὶ κατὰ τῆς κατεχούσης ἅττει χειρὸς, καὶ ἣν ἔλαχεν ἐξ ἀρχῆς ὁρμὴν οὐκ ἐᾷ, ἀλλ᾽ ἐπὶ τῶν ὅρων τῆς φύσεως ἕστηκε. Τῷ δὲ Ποιητῇ πάντα ῥάδια. Τὸ γὰρ τῇ σῇ μὴ πειθόμενον δεξιᾷ, τοῖς τοῦ Δημιουργοῦ νεύμασιν εἴχει. Καὶ ἔστιν ἰδεῖν ἥλιον καὶ σελήνην, καὶ τὸν τῶν ἀστέρων χορὸν, τῷ μὲν οὐρανῷ τὰ νῶτα διδόντας, κάτω δὲ τὰς ἀκτῖνας ἀφιέντας " δοῦλα γάρ ἔστι τοῦ χεχτιχότος, καὶ φύσις αὐτοῖς ὁ τοῦ ποιήσαντος ὄρος. Σοὶ μὲν γὰρ οὐ πείθεται τοῦ πυρὸς ἣ φύσις, οὐδὲ τῆς οἰκείας ἐνεργείας ἐξίσταται - ὁμόδουλος γὰρ ὑπάρχει " τοῖς δὲ τοῦ Ποιητοῦ νεύμασι πειἀνωφερὴς γίγνεται φύσις. Οὕτω τῶν ὑδάτων τὴν φύσιν, ῥοώδη τε καὶ χαύνην οὗσαν, ἄγει καὶ φέρει μετέωρον, καὶ κάτωθεν ἀνέλχωγ, μέσην οὐρανοῦ καὶ γῆς ἴστησιν, ἐπ᾽ οὐδενὸς ἐρηρξισμένην, ἀλλὰ λόγῳ μόνῳ ἠωρημένην καὶ κρεμαμένην. ᾿Αλλὰ τέως περὶ τῶν νεφῶν μηδὲν ἀκοῦσαι ποθήσῃ:, μηδς δραμεῖν ἐθελήσῃς, οὐδέπω βαδίζειν μεμαθηκὼς, ἀλλὰ κατὰ βραχὺ τὴν κτίσιν ὁδεύων, μάθε τῆς εὑσεθείας τὸν δρόμον. ᾿δλέπε τοιγαροῦν κἀνταῦθα τοῦ Θεοῦ τὴν πρόνοιαν, ἑφεστῶσαν ἡλίῳ καὶ σελήνῃ καὶ τοῖς ἄλλοις φωστῆρσι, καὶ οἷόν τινι φωνῇ παραχελευομένὴν δᾳδουχεῖν τοῖς ἀνθρώποις, καὶ οὐκ ἁπλῶς δᾳδουχεῖν, ἀλλὰ κατὰ χρόνου διανομὴν. ᾿Ανίσχων μὲν
energeias hypo tou pepoiēkotos edexato. Chryson men gar, kai argyron, kai sidēron, kai chalkon, kai molirhdon, kai chassiïteron, kai kēron, kai pissan, kai ta toiauta, tēkei kai dialyei, kai eis tēn rhoōdē metapherei physin " pēlon de, kai ta telmatōdē tōn hydatōn, xērainei, to hygron dapanōsa. Lithous de epsei, kai to steremnion autōn aphaireitai, kai tēn sterrhotatēn physin apodeiknysi konin " xyla de, kai chorton, kai kalamēn mala rhądiōs empiprēsin. ᾿All᾽ ouden toutōn ho ouranos hypomenei. Ou tēkei gar autou to chrystallōdes tosautē ousa tou pyros hē ousia, oude lymainetai tę̄ leiotēti, oude chalaron poiei to sphairoeides hautou schēma " all᾽ hēn ex archēs elache stasin, tautēn eis telos diaphylattei. Ho gar stēsas auton hōsei kamaran, kai diateinas auton hōs skēnēn katoikeisthai, tas enantias physeis eis philian synēgage. Kai oute tou pyros hē physis hypo tou plēthous sdennytai tōn hydatōn, oute to chrystallōdes, hē aerōdes, ē nephelōdes ouranion sōma, tę̄ tou pyros ousią pleistę̄ ousę̄ tēketai kai phtheireta! " all' ek geitonōn ᾿ allēloin oikountes, tas polemias kryptousin energeias, kai tǭ tou pepoiēchoto: logǭ peisthentes, tēn di᾽ aiōnos philian espeisanto, kai tauta apsyga onta, kai noun chydernētēn ouk echonta, all᾽ homōs menei ton ex archēs oron phylattonta. Kytherną gar tēn ktisin ho Poiētēs, kai ou katelipen achydernēton ho pepoiēke skaphos, all᾽ autos hōn kai naupēgos, kai Ho tēs hylēs phytourgos, kai kata tauton tēn te hylēn dēmiourgēsas, kai to skaphos hyphanas, katechōn dia telei ta pēdalia. Kai martyrei tōn tosoutōn eniautōn ho kyklos, kai ho machrotatos chronos, mē dia--. phtheiras to skaphos, sōon de auto, kai akraiphnes, ou monon tois prōtois, alla kai tois opsigonois epideiknys. Epeidē toinyn eides, ō philos, en ouranǭ tēn tou. Theou pronoian phainomenēn, phere se xenagēsōmen epi ta loipa tēs ktiseōs merē " kai kathaper ta brephē to prōton tou badizein arxamena, tēs dexias sgy ladomenoi, kata brachy tēn ktisin per!:toinyn apo tōn ouranōn, hoion eis tina bathmon prōton ton hēlion, kai mē deisę̄ēs ton emprēsmon, all᾽ epidēthi kai per:tchopēson " hou gar emprēsei se eugnōmonōs peri ton Poiētēn diakeimenon, all᾽ hypodeixei soi ton Dēgeią keleuonta.. Philei men gar to pyr kata physi" tēn epi ta anō phoran, hōtper to hydōr ton epi to pranes dromon. Kai oute touto ex hypōreias eis achriyyreian anagein dynaton, oute ekeino peitai katō pempsai tēn phloga " alla kan myriakis tis philoneichēsei, lampada katechōn, hē dąda, katō tautēn metenenkein tę̄ cheiri, hē phlox epi ta anō palin chōrei, kai kata tēs katechousēs hattei cheiros, kai hēn elachen ex archēs hormēn ouk eą, all᾽ epi tōn horōn tēs physeōs hestēke. Tǭ de Poiētę̄ panta rhadia. To gar tę̄ sę̄ mē peithomenon dexią, tois tou Dēmiourgou neumasin eichei. Kai estin idein hēlion kai selēnēn, kai ton tōn asterōn choron, tǭ men ouranǭ ta nōta didontas, katō de tas aktinas aphientas " doula gar esti tou chechtichotos, kai physis autois ho tou poiēsantos oros. Soi men gar ou peithetai tou pyros hē physis, oude tēs oikeias energeias existatai - homodoulos gar hyparchei " tois de tou Poiētou neumasi peianōpherēs gignetai physis. Houtō tōn hydatōn tēn physin, rhoōdē te kai chaunēn housan, agei kai pherei meteōron, kai katōthen anelchōg, mesēn ouranou kai gēs istēsin, ep᾽ oudenos erērxismenēn, alla logǭ monǭ ēōrēmenēn kai kremamenēn. ᾿Alla teōs peri tōn nephōn mēden akousai pothēsę̄:, mēds dramein ethelēsę̄s, oudepō badizein memathēkōs, alla kata brachy tēn ktisin hodeuōn, mathe tēs heusetheias ton dromon. ᾿dlepe toigaroun kantautha tou Theou tēn pronoian, hephestōsan hēliǭ kai selēnę̄ kai tois allois phōstērsi, kai hoion tini phōnę̄ paracheleuomenēn dądouchein tois anthrōpois, kai ouk haplōs dądouchein, alla kata chronou dianomēn. ᾿Anischōn men
received as its activity from the one who made it. For gold, silver, iron, bronze, lead, tin, wax, pitch, and the like it melts and dissolves and turns into a flowing nature; mud and marshy waters it dries up, consuming their moisture; stones it bakes, takes away their hardness, and turns the hardest nature into dust; wood, grass, and straw it sets on fire very easily. But heaven suffers none of these things. For the substance of fire, great as it is, does not melt its crystal-like body, nor mar its smoothness, nor loosen its spherical shape; but the position it was given from the beginning it keeps to the end. For he who set it up like a vault and stretched it out like a tent to dwell in has brought opposite natures together into friendship. The nature of fire is not quenched by the abundance of the waters, nor is the heavenly body, whether crystal-like, airy, or cloud-like, melted and destroyed by the substance of fire, plentiful as it is; but dwelling as neighbors to each other, they hide their hostile activities and, obeying the word of their maker, have made a treaty of friendship for all time; and that though they are lifeless and have no mind to steer them, yet they remain keeping the boundary set from the beginning. For the Maker steers creation, and has not left the ship he made without a pilot; but he, who is himself both shipwright and the grower of the timber, who at once fashioned the material and wove the ship together, continues to hold the rudder. The circle of so many years bears witness, and the very long time that has not destroyed the ship but shows it safe and unimpaired, not only to the first generations but also to those born late. Since, then, my friend, you have seen God's providence appearing in heaven, come, let us guide you like a stranger over the other parts of creation; and as with infants who are first beginning to walk, we will take you by the right hand and lead you around creation little by little. … from the heavens, as onto a first step, onto the sun, and do not fear being burned, but step up and look around; for it will not burn you if you are gratefully disposed toward the Maker, but will show you the one who commands it … Fire by nature loves to move upward, as water loves to run downhill. Neither can water be brought up from the foothills to the summit, nor can fire be persuaded to send its flame downward; but even if someone strives ten thousand times, holding a torch or a brand, to turn it downward with his hand, the flame goes upward again and leaps against the hand that holds it, and does not abandon the impulse it was given from the beginning, but stands within the bounds of its nature. But to the Maker all things are easy. For what does not obey your right hand yields to the nods of the Creator. And one can see the sun and the moon and the chorus of the stars turning their backs to heaven and sending their rays downward; for they are slaves of the one who made them, and the boundary set by the one who made them is their nature. Fire's nature does not obey you, nor does it depart from its own activity, for it is your fellow slave; but obeying the Maker's nods, its upward-tending nature … So too he leads and carries aloft the nature of the waters, flowing and loose as it is, and drawing it up from below he sets it between heaven and earth, resting on nothing but suspended and hanging by his word alone. But for now do not long to hear anything about the clouds, nor wish to run when you have not yet learned to walk; but travel through creation little by little and learn the course of piety. See, then, God's providence here too, presiding over the sun, the moon, and the other lights, and as it were commanding them aloud to carry torches for human beings, and not simply to carry torches, but according to a distribution of time. For when it rises
1.5PG 83
γὰρ ὁ ἥλιος τὴν ἡμέραν ποιεῖ, δυόμενος δὲ καὶ οἱονεὶ κρυπτόμενος, παραχωρεῖ τῇ νυκτὶ, ἧς τὸ ζοφῶδες διὰ σελήνης καὶ ἀστέρων ὁ Δημιουργὸς χεράννυσι. Καὶ ἔστιν ἰδεῖν οἷόν τινας ἀδελφὰς, τὴν ἡμέραν φημὶ καὶ τὴν νύκτα, παρ᾽ ἀλλήλων δανειζομένας εἰς χρείαν τῶν ἀνθρώπων τὸν χρόνον, καὶ πάλιν εὐγνωμόνως ἀποδιδούσας. Τοῦ μὲν γὰρ χειμῶνος λήγοντος, καὶ τοῦ ἕαρος ὑπολάμποντος, ἡνίχα πλείους τῶν ἀνθρώπων οἱ περὶ τὴν ἐργασίαν πόνοι, ὁδοιπορίαι τε καὶ ἐχδημίαι, καὶ ἀπὸ λιμένων ἀναγωγαὶ, καὶ μένη τραχύτητος, καὶ ἡ γῆ τοῖς ληῖοις χομῶσα τὸν γηπόνον εἰς ἐπιμέλειαν χαλεξ, καὶ τὰ φυτὰ τὸν φ.τουργὸν εἰς τομὴν καὶ χάθαρτιν καὶ ἀοδείαν, καὶ τὴν διὰ σχαπάνης ἐπιμέλειαν, τηνικαῦτα δανείζεται παρὰ τῆς νυκτὸς ἡ ἡμέρα, αὔξουσα τοῖς ἀνθρώποις τὸν τῆς ἐργασίας καιρόν" κατὰ βραχύ δὲ κομίζεται, ἵνα μὴ τῷ ἀθρόῳ τοῖς χρωμένοις λυμήνηται. Πλείων γὰρ ἐξαίφνης ὁ πόνος γιγνόμενος, λωδᾶται λίαν τοῖς ἀργοῖς ἐπὶ πλεῖστον διαμείνασι σώμασι. Τούτου χάριν κατὰ βραχὺ προσλαμθάνει τὴν αὔξησιν. Τοῦ δὲ θέρους ἤδη μεσοῦντος, παύεται μὲν δανειξομένη, παραυτίκα δὲ τῆς ἐχτίσεως ἅπτεται, οὐδὲ μίαν ἡμέρᾶν ἀναδαλλομένη τὴν ἔκτισιν. Κατὰ βραχὺ δὲ ὅμως, καθάπερ ἔλαθεν, ἀποδίδωσιν ὅπερ ἔλαθεν. Εἶτα κατὰ τὸ μετόπωρον ἰσόμετρος γιγνομένη, οὐκ αἰσχύνεται μειουμένη, οὐδὲ πλεονεκτεῖν ἀνέχεται τὴν ὁμόξζυγα, ἀλλ᾽ ἕως ἂν ἅπαν ἐχτίσῃ τὸ ὄφλημα, οὐ παύεται λήγουσα, καὶ τοῖς ἀνθρώποις μακρὰν πραγματευομένη τὴν θεραπείαν. Οἴκοι γὰρ μένειν χρυμοῦ χάριν, καὶ ὑετοῦ, καὶ πηλοῦ, καὶ τελμάτων ἀναγκαζόμενοι, θυμηρεστέραν ἔχομεν τῆς ἡμέρας τὴν νύκτα. Εἰσὶ δὰ οἵ καὶ μακρᾶς οὕτω τῆς νυκτὸς γιγνομόνης, τῆς ἀναπαύλης οὐ λαμδάνουσι χόρον, ἀλλὰ τὸν ὄρθρον λιν ἡ νὺξ ἀπολαδοῦσα τὸ χρέος, οὐ παραιτεῖται τὸ δάνεισμα. Οὕτως ἅπας ἡμῶν ὁ βίος διὰ τούτων ὁδεύει, καὶ χρείαν οὐκ ἐλάττω τῆς ἡμέρας ἡ νὺξ κοῖς ἀνθρώποις παρέχει. Πρῶτον μὲν γὰρ τοῦ σκότους καὶ τοῦ φωτὸς τὸ διάφορον τερπνότερον ἡμῖν ἡμῖν τῆς μεσημθρίας ὁ ὄρθρος. Κόρον γὰρ τοῦ φωτὸς μεθημέραν λαμθάνοντες, τῆς νυκτερινῆς ἀναπαύλης δεόμεθα" εἶτα ταύτης τυχόντες, τὸν μὲν χόρον ἀποτιθέμεθα, ἐπέραστον δὲ ἡμῖν αὖθις γίνεται τὸ φῶς. Οὕτω καὶ τῶν πόνων χορεννύμενοι μεθἡμέραν, καὶ χοπούμενον τὸ σῶμα νύκτωρ διαναπαύομεν ᾿ καὶ κλίνῃ, καὶ ὕπνῳ, καὶ ἡσυχίᾳ τοῦτο καλῶς θεραπεύσαντες, αὖθις αὐτὸ νέον τοῖς ἔργοις ὑπὸ τὴν ἕω προσφέρομεν. Τοσαύτην ἡμῖν καὶ τοιαύτην ἡ νὺξ παρέχει τὴν χρείαν. Διὰ ταύτην μισθωτὸς ἀναπαύεται, καὶ οἰκέτης παῦλαν λαμὄάνει τῶν πόνων. Παύει γὰρ καὶ τοὺς λίαν φιλοπονωτάτους τῆς ἐργασίας τῆς νυκτὸς τὸ ζοφῶδες. Ταύτην ἐδέσθησαν πολλάκις καὶ πολεμοῦντες ἄνθρωποι, καὶ νικῶντες, καὶ τοὺς ἀντιπάλους διώκοντες " καὶ θεασάμενοι παραγενομένην, τοῦ μὲν διώκειν ἐπαύσαντο, σχολαιότερον δὲ φεύγειν τοὺς δραπετεύοντας εἴασαν.
gar ho hēlios tēn hēmeran poiei, dyomenos de kai hoionei kryptomenos, parachōrei tę̄ nykti, hēs to zophōdes dia selēnēs kai asterōn ho Dēmiourgos cherannysi. Kai estin idein hoion tinas adelphas, tēn hēmeran phēmi kai tēn nykta, par᾽ allēlōn daneizomenas eis chreian tōn anthrōpōn ton chronon, kai palin eugnōmonōs apodidousas. Tou men gar cheimōnos lēgontos, kai tou hearos hypolampontos, hēnicha pleious tōn anthrōpōn hoi peri tēn ergasian ponoi, hodoiporiai te kai echdēmiai, kai apo limenōn anagōgai, kai menē trachytētos, kai hē gē tois lēiois chomōsa ton gēponon eis epimeleian chalex, kai ta phyta ton ph.tourgon eis tomēn kai chathartin kai aodeian, kai tēn dia schapanēs epimeleian, tēnikauta daneizetai para tēs nyktos hē hēmera, auxousa tois anthrōpois ton tēs ergasias kairon" kata brachy de komizetai, hina mē tǭ athroǭ tois chrōmenois lymēnētai. Pleiōn gar exaiphnēs ho ponos gignomenos, lōdatai lian tois argois epi pleiston diameinasi sōmasi. Toutou charin kata brachy proslamthanei tēn auxēsin. Tou de therous ēdē mesountos, pauetai men daneixomenē, parautika de tēs echtiseōs haptetai, oude mian hēmeran anadallomenē tēn ektisin. Kata brachy de homōs, kathaper elathen, apodidōsin hoper elathen. Eita kata to metopōron isometros gignomenē, ouk aischynetai meioumenē, oude pleonektein anechetai tēn homoxzyga, all᾽ heōs an hapan echtisę̄ to ophlēma, ou pauetai lēgousa, kai tois anthrōpois makran pragmateuomenē tēn therapeian. Oikoi gar menein chrymou charin, kai hyetou, kai pēlou, kai telmatōn anankazomenoi, thymēresteran echomen tēs hēmeras tēn nykta. Eisi da hoi kai makras houtō tēs nyktos gignomonēs, tēs anapaulēs ou lamdanousi choron, alla ton orthron lin hē nyx apoladousa to chreos, ou paraiteitai to daneisma. Houtōs hapas hēmōn ho bios dia toutōn hodeuei, kai chreian ouk elattō tēs hēmeras hē nyx kois anthrōpois parechei. Prōton men gar tou skotous kai tou phōtos to diaphoron terpnoteron hēmin hēmin tēs mesēmthrias ho orthros. Koron gar tou phōtos methēmeran lamthanontes, tēs nykterinēs anapaulēs deometha" eita tautēs tychontes, ton men choron apotithemetha, eperaston de hēmin authis ginetai to phōs. Houtō kai tōn ponōn chorennymenoi methēmeran, kai chopoumenon to sōma nyktōr dianapauomen ᾿ kai klinę̄, kai hypnǭ, kai hēsychią touto kalōs therapeusantes, authis auto neon tois ergois hypo tēn heō prospheromen. Tosautēn hēmin kai toiautēn hē nyx parechei tēn chreian. Dia tautēn misthōtos anapauetai, kai oiketēs paulan lamoanei tōn ponōn. Pauei gar kai tous lian philoponōtatous tēs ergasias tēs nyktos to zophōdes. Tautēn edesthēsan pollakis kai polemountes anthrōpoi, kai nikōntes, kai tous antipalous diōkontes " kai theasamenoi paragenomenēn, tou men diōkein epausanto, scholaioteron de pheugein tous drapeteuontas eiasan.
the sun makes the day, and when it sets and as it were hides itself it gives way to the night, whose darkness the Creator tempers with the moon and the stars. And one can see day and night like sisters lending each other time for the use of human beings, and then gratefully paying it back. For when winter ends and spring begins to shine, when people have more labor in their work, journeys and travels abroad, and ships put out from harbor, the sea having lost its roughness, and the earth, rich with crops, calls the farmer to tend it, and the plants call the gardener to prune, clean, and water them, and to tend them with the spade, then the day borrows from the night, increasing for people the time for work; but it takes it little by little, so as not to harm those who use it by taking it all at once. For labor that suddenly grows greater does great damage to bodies that have long remained idle. For this reason the day gains its increase little by little. When summer is already at its middle, it stops borrowing and immediately begins to repay, not putting off repayment by a single day. Yet little by little, just as it took, it gives back what it took. Then, in autumn, having become equal in measure, it is not ashamed to shrink, nor does it allow itself to take more than its yoke-fellow, but it does not stop decreasing until it has repaid the whole debt, and so serves people over a long time. For when we are forced to stay at home because of frost, rain, mud, and marshes, we find the night more welcome than the day. There are some who, even when the night is so long, do not have their fill of rest, but … the dawn … the night, having recovered its debt, does not refuse the loan. So all our life travels on through these, and the night gives people no less use than the day. For first, the difference between darkness and light … is more pleasant to us … the dawn than midday. For when we have had our fill of light by day, we need the rest of the night; then, having had it, we lay aside our satiety, and the light becomes desirable to us again. So too, when we have had our fill of labor by day, we rest our tired body at night; and having tended it well with bed, sleep, and quiet, we bring it back fresh to work toward dawn. So great and so valuable is the use the night gives us. Through it the hired worker rests, and the slave has a pause from his labors. For the darkness of the night stops from their work even those who love labor most. Often men at war, too, when winning and pursuing their enemies, have longed for it, and when they saw it come, have stopped the pursuit and let the fugitives flee at a more leisurely pace.
1.6PG 83
Αὕτη τοὺς μὲν ἀνθρώπους οἴκαδε συνάγει, καὶ γλυκὺν αὐτοῖς ἐπιφέρει τὸν ὕπνον, ἐξάγει δὲ πρὸς νομὴν τὰ θηρία, καὶ παῤῥησίαν αὐτοῖς τοῦ νέμεσθαι δίδωσιν. Ἐπὶ τούτοις ὑμνῶν τὸν τῶν ὅλων Θεὸν, ὁ μέγας ἐδόα Δαδίδ' ε« Ἐποίησε σελήνην εἰς καιροὺς, ὁ ἥλιος ἔγνω τὴν δύσιν αὑτοῦ. Ἔθου σκότος, καὶ ἐγένετε νύξ ἐν αὐτῇ διελεύσονται πάντα τὰ θηρία τοῦ δρυμοῦ, σχύμνοι ὠρυόμενοι τοῦ ἁρπάσαι, καὶ ζητῆσα παρὰ τῷ Θεῷ βρῶσιν αὐτοῖς. ᾿Ανέτειλεν ὁ ἥλιος καὶ συνήχθησαν, καὶ εἰς τὰς μάνδρας αὑτῶν χοι τασθήσονται. Ἐξελεύσεται ἄνθρωπος ἐπὶ τὸ ἔργο αὑτοῦ, καὶ ἐπὶ τὴν ἐργασίαν αὑτοῦ ἕως ἑσπέρας. Ὥστε καὶ ταύτην παρέχει τὴν χρείαν ἡ νὺξ, χὰ τοὺς ἀνθρώπους διαναπαύουσα, ἀδεῶς τὴν τρο- Α « φὴν παρέχει τοῖς θηρίοις πορίζεσθαι. Καὶ ἴσως ἄν τις εἴποι τῶν τὴν πρόνοιαν ἀρνουμένων Τί δήποτε γὰρ ἐδημιουργήθη τὰ θηρία; [ποίαν δὲ τοῖς ἀνθρώποις χρείαν πληροῖ; ᾿Αλλὰ τὴν περὶ τούτων ἀπολογίαν ἐν τῷ περὶ τῶν θηρίων ἀναμενέτω λόγῳ " τέως ὃ: ὁ λόγος ὁδῷ βαδιξέτω. Ὅτι τοίνυν ἀναγκαία, καὶ λίαν τοῖς ἀνθρώποις ὠφέλιμος τῆς νυχτὸ: ἣ χρεία, ἀπόχρη μὲν, ὡς οἶμαι, καὶ τὰ εἰρημένα διδάξαι. ἸΙροσθήσει δὲ ὅμω; ὁ λόγος ἕτερα, τοῖς ποοτέροις συμμαρτυροῦντα. Ἐπειδὴ γὰρ θνητὴν εἴχομεν τὴν φύσιν, καὶ περιωρισμένην ζῶμεν ζωὴν, ἐχρῆν ἡμᾶς μαθεῖν καὶ τοῦ χρόνου τὰ μέτρα. Ἧ νὺξ τοιγαροῦν, μέση τῶν ἡμερῶν γινομένη, μετρεῖσθαι τὸν χρόνον ποιεῖ, Εἰ γὰρ ἀδιάδοχον ἐμεμενήχει τὸ φῶς, οὐκ ἂν ἐνιαυτῶν ἐμεμαθήχειμεν κύκλους, Β οὐκ ἂν μηνῶν ἐδιδάχθημεν ἀριθμὸν, μία δ᾽ ἂν ἔδοξεν ἡμέρα παντὸς εἶναι τοῦ παρόντος αἰῶνος τὸ μέτρον, ὅπερ ἕξειν τὸν προσδοκώμενον αἰῶνα πιστεύομεν " ἀνέσπερον γὰρ τὴν ἡμέραν ἐχείνην καὶ παντελῶς ἀδιάδοχον ἔσεσθαι δεδιδάγμεθα. Τοιοῦτος γὰρ τοῖς ἀθανάτοις ἐσομένοις καὶ ὁ αἰὼν ἁρμόττει. Ἐπὶ ὃς τοῦ παρόντος πολλῶν ἐνδεεῖς ὄντας διὰ τὸ τῇς φύσεως θνητὸν καὶ ἐπίκηρον, ἔδει τοῦ χρόνου τὰ μέτρα γινώσχειν, ἵνα παραῤῥέοντα τοῦτον ἡμᾶς ὁρῶντες, ἡμῶν αὐτῶν ἐπιμελώμεθα, καὶ πρὸς τὴν ἀποδημίαν ἑτοίμους παρέχωμεν. Διαδεχομένη τοιγαροὖν ἡ νὺξ τὴν ἡμέραν, μέτρον γίνεται τοῦ χρόνου, καὶ τοῦτο ἑπτάκις γιγνόμενον τὴν ἑδδομάδα ποιεῖ, Τοῦ δὲ μηνὸς ἐκ τῆς σελήνης τὸ μέτρον λαμδάνομεν" ἐντεῦθεν γὰρ καὶ τῆς προσηγορίας μετέλαχε " μήνην 6 γὰρ ὀνομάζουσι τὴν σελήνην. Αὕτη γὰρ αὐξουμένη καὶ φθίνουσα, καὶ μηνοειδὴς γιγνομένη, καὶ διχότομὺς, ἀμφίκυρτός τε καὶ πλησιφαῆς, καὶ πάλιν εἰς τὸ ἀμφίχυρτον μεταθαίνουσα σχῆμα, εἶτα ἐκεῖθεν εἰς τὸ διχότομον, καὶ εἰς τὸ μηνοειδὲς, αὖθις τὸν τῶν τριάκοντα ἡμερῶν ὀλίγων ὡρῶν δεόμενον ἀριθμὸν πληροῖ. Τὸν ἐνιαύσιον δὲ κύκλον, οὐκ ἐκ τῶν μηνῶν μόνον, ἀλλὰ καὶ ἐκ τῶν ἡμερῶν διδασκόμεθα.
Hautē tous men anthrōpous oikade synagei, kai glykyn autois epipherei ton hypnon, exagei de pros nomēn ta thēria, kai parrhēsian autois tou nemesthai didōsin. Epi toutois hymnōn ton tōn holōn Theon, ho megas edoa Dadid' e« Epoiēse selēnēn eis kairous, ho hēlios egnō tēn dysin hautou. Ethou skotos, kai egenete nyx en autę̄ dieleusontai panta ta thēria tou drymou, schymnoi ōryomenoi tou harpasai, kai zētēsa para tǭ Theǭ brōsin autois. ᾿Aneteilen ho hēlios kai synēchthēsan, kai eis tas mandras hautōn choi tasthēsontai. Exeleusetai anthrōpos epi to ergo hautou, kai epi tēn ergasian hautou heōs hesperas. Hōste kai tautēn parechei tēn chreian hē nyx, cha tous anthrōpous dianapauousa, adeōs tēn tro- A « phēn parechei tois thēriois porizesthai. Kai isōs an tis eipoi tōn tēn pronoian arnoumenōn Ti dēpote gar edēmiourgēthē ta thēria? [poian de tois anthrōpois chreian plēroi? ᾿Alla tēn peri toutōn apologian en tǭ peri tōn thēriōn anamenetō logǭ " teōs ho: ho logos hodǭ badixetō. Hoti toinyn anankaia, kai lian tois anthrōpois ōphelimos tēs nychto: hē chreia, apochrē men, hōs oimai, kai ta eirēmena didaxai. IIrosthēsei de homō? ho logos hetera, tois pooterois symmartyrounta. Epeidē gar thnētēn eichomen tēn physin, kai periōrismenēn zōmen zōēn, echrēn hēmas mathein kai tou chronou ta metra. Hē nyx toigaroun, mesē tōn hēmerōn ginomenē, metreisthai ton chronon poiei, Ei gar adiadochon ememenēchei to phōs, ouk an eniautōn ememathēcheimen kyklous, B ouk an mēnōn edidachthēmen arithmon, mia d᾽ an edoxen hēmera pantos einai tou parontos aiōnos to metron, hoper hexein ton prosdokōmenon aiōna pisteuomen " anesperon gar tēn hēmeran echeinēn kai pantelōs adiadochon esesthai dedidagmetha. Toioutos gar tois athanatois esomenois kai ho aiōn harmottei. Epi hos tou parontos pollōn endeeis ontas dia to tę̄s physeōs thnēton kai epikēron, edei tou chronou ta metra ginōschein, hina pararrheonta touton hēmas horōntes, hēmōn autōn epimelōmetha, kai pros tēn apodēmian hetoimous parechōmen. Diadechomenē toigaroun hē nyx tēn hēmeran, metron ginetai tou chronou, kai touto heptakis gignomenon tēn heddomada poiei, Tou de mēnos ek tēs selēnēs to metron lamdanomen" enteuthen gar kai tēs prosēgorias metelache " mēnēn 6 gar onomazousi tēn selēnēn. Hautē gar auxoumenē kai phthinousa, kai mēnoeidēs gignomenē, kai dichotomys, amphikyrtos te kai plēsiphaēs, kai palin eis to amphichyrton metathainousa schēma, eita ekeithen eis to dichotomon, kai eis to mēnoeides, authis ton tōn triakonta hēmerōn oligōn hōrōn deomenon arithmon plēroi. Ton eniausion de kyklon, ouk ek tōn mēnōn monon, alla kai ek tōn hēmerōn didaskometha.
It gathers people home and brings sweet sleep upon them, but it leads the wild beasts out to feed and gives them freedom to graze. Praising the God of all things for this, the great David cried: "He made the moon for seasons; the sun knew its setting. You set darkness, and it became night; in it all the beasts of the forest will go about, young lions roaring to seize prey and to seek their food from God. The sun rose and they were gathered, and they will lie down in their dens. A man will go out to his work and to his labor until evening." So the night provides this use too: while it rests human beings, it lets the wild beasts find their food without fear. And perhaps one of those who deny providence might say: "Why then were the wild beasts made? What use do they serve for human beings?" But let the defense on this point wait for the discourse on the wild beasts; for now let the argument keep to its road. That the use of the night is necessary and very beneficial to human beings, what has been said is enough, I think, to show. Yet the argument will add other points that bear witness along with the earlier ones. Since we have a mortal nature and live a limited life, we had to learn the measures of time as well. So the night, coming between the days, makes it possible to measure time. For if the light had remained without succession, we would not have learned the cycles of years, we would not have been taught the number of months, and the whole present age would have seemed to be measured as one day, which is what we believe the age to come will have; for we have been taught that that day will have no evening and no succession at all. Such an age suits those who will be immortal. But in the present, since we lack many things because our nature is mortal and perishable, we needed to know the measures of time, so that, seeing it slip by, we might take care of ourselves and make ourselves ready for our departure. So the night, succeeding the day, becomes a measure of time, and this happening seven times makes the week. The measure of the month we take from the moon, from which it also took its name; for they call the moon mēnē. Waxing and waning, becoming crescent, half, gibbous, and full, and passing again into the gibbous shape, then from there into the half and the crescent, it completes again the number of thirty days less a few hours. The cycle of the year we learn not from the months only but also from the days.
1.7PG 83
“Ἕαρος γὰρ ὑπολάμπουτος, μέσον τὸν οὐρανὸν ὁδεύων ὁ ἥλιος, ἡμέρᾳ καὶ νυκτὶ τὴν ἰσότητα πραγματεύεται. Ἐκεῖθεν τὰ βορξιότερα τῷν ἑῴων χαταλαμθάνων, κἀκεῖθεν ἀνίσχων, σμιχρύνει μὲν τὰς νύκτας, αὔξει δὲ τὰς ἡμέρας " θερμότερος ὃὲ τῇ Υὗ, προσθάλλων, τοὺς ταύτης πεπαίνει καρπούς. Μέχρι δὲ τῶν εἰωθότων ὄρων ὁδεύσας, ἐπάνεισιν ἀπὸ τῶν ἄρκτῴων ἐπὶ τὰ νότια, καὶ πάλιν ἐν τῷ μετοπώρῳ νυκτὶ καὶ καὶ ταῖς μὲν νυξὶν ἀποδίδωσιν, ἅπερ αὐτῶν λαδὼν δέδιωυχε ταῖς ἡμέραις " παραχωρεῖ δὲ τῷ ἀέρι πυχνοῦσθαι, καὶ νεφῶν πληροῦσθαι, καὶ πᾶσαν ἄρδειν τὴν ἤπειρον. Ἐκεῖθεν ἐπὶ τὴν ἰσημερινὴν ἐπανιὼν τρηπὴν, πληροῖ τὸν ἐνιαύσιον κύκλον. Ἐπειδὴ τοίνυν εἶδες ἡλίου καὶ σελήνης τὴν χρείαν, καὶ νυκτὸς καὶ ἡμέρας τὰς ἱπτομέτρους διαδοχὰς, καὶ τὴν ἐντεῦθεν τοῖς ἀνθρώποις προσφερομένην ὠφέλειαν, βλέπε μοι καὶ τῶν ὡρῶν τοῦ ἕτους τὴν τερπνοτάτην καὶ χρειωδεστάτην χορείαν. Οὔτε γὰρ διχῇ τὸν ἐνιαύσιον κύκλου ἐμέρισεν ὁ Ποιητὴς, οὔτε θέρος ἡμῖν ἁπλῶς δέδωκε καὶ χειμῶνα, οὐδὲ ἀπὸ τῶν ἄκρων ἀμέσως ἐπὶ τὰ ἄκρα μεταδαίνομεν, ἀλλὰ τὸ ἕαρ καὶ τὸ μετόπωρον μέσην λαχόντα τὴν κρᾶσιν, τοῦ χρυμοὺ καὶ τοῦ φλογμοῦ μέσα γίγνεται. Καὶ τὸν ἄκρως ὑγρὸν καὶ ψυχρὸν χειμῶνα, οὐ τὸ ἄκρω: ξηρὸν καὶ θερμὸν διαδέχεται θέρος, ἀλλὰ τὸ ξαρ, ὃ καὶ τῆς τούτου μετέχον θερμότητος, καὶ τῆς ἐχείνου ψυχρότητος, αἱξιν ἀρίστην τῶν ἀφεστηχότων ἐργάζεται, καὶ οἷόν τισι χερσὶ τῶν ἐναντίων ἐπειλημμένον, τῇ μὲὺ ψυχρότητι τοῦ χειμῶνος, τῇ δὲ θερμότητι τοῦ θέργυ-, εἰς σύμδασιν ἄγει καὶ φιλίαν τὰ κομιδῇ πολέμια. Διὰ τοῦτο ἀπὸ τοῦ χειμῶνος ἐπὶ τὸ θέρος ὁδεύοντες, ἀλύπως ὁδεύομεν. Κατὰ βραχὺ γὰρ τῆς τούτου ψυχρότητος ἀφιστάμενοι, καὶ τῇ ἐχείνου θερμότητι πλησιάζοντες, οὐδεμίαν βλάδην ἔχ τῆς ἀθρόας μεταῥολῆς ὑφιστάμεθα. Οὕτως ἀπὸ τοῦ θέρους ἐπὶ τὸν χειμῶνα μεταθδαίνομεν, μέσου πάλιν τοῦ μετοπώρου γιγνομένον, καὶ οὐκ ἐῶντος ἡμᾶς εὐθὺς τοῖς ἄκρως πάλιν ἐναντίοις προσψαῦσαι, ἀλλὰ χεραννύντος τὴν ἄκραν θερμότητα τῇ ἄκρᾳ ψυχρότητι, καὶ κρᾶσιν ἑτέραν ἐργαζομένου, καὶ κατὰ σμικρὸν ἡμᾶς ἐπ' ἐκεῖνο ξεναγωγοῦντος τὸ ἄκρον. Τοσαύτη περὶ ἡμᾶς ἡ τοῦ πεποιηκότος κηδεμονία. Οὕτω καὶ ἐν τὸ ἄλυπον, ἀλλὰ καὶ ὃ τερπνὸν πραγματεύεται.
“Hearos gar hypolampoutos, meson ton ouranon hodeuōn ho hēlios, hēmerą kai nykti tēn isotēta pragmateuetai. Ekeithen ta borxiotera tǭn heǭōn chatalamthanōn, kakeithen anischōn, smichrynei men tas nyktas, auxei de tas hēmeras " thermoteros hoe tę̄ Hyy, prosthallōn, tous tautēs pepainei karpous. Mechri de tōn eiōthotōn orōn hodeusas, epaneisin apo tōn arktǭōn epi ta notia, kai palin en tǭ metopōrǭ nykti kai kai tais men nyxin apodidōsin, haper autōn ladōn dediōyche tais hēmerais " parachōrei de tǭ aeri pychnousthai, kai nephōn plērousthai, kai pasan ardein tēn ēpeiron. Ekeithen epi tēn isēmerinēn epaniōn trēpēn, plēroi ton eniausion kyklon. Epeidē toinyn eides hēliou kai selēnēs tēn chreian, kai nyktos kai hēmeras tas hiptometrous diadochas, kai tēn enteuthen tois anthrōpois prospheromenēn ōpheleian, blepe moi kai tōn hōrōn tou hetous tēn terpnotatēn kai chreiōdestatēn choreian. Oute gar dichę̄ ton eniausion kyklou emerisen ho Poiētēs, oute theros hēmin haplōs dedōke kai cheimōna, oude apo tōn akrōn amesōs epi ta akra metadainomen, alla to hear kai to metopōron mesēn lachonta tēn krasin, tou chrymou kai tou phlogmou mesa gignetai. Kai ton akrōs hygron kai psychron cheimōna, ou to akrō: xēron kai thermon diadechetai theros, alla to xar, ho kai tēs toutou metechon thermotētos, kai tēs echeinou psychrotētos, haixin aristēn tōn aphestēchotōn ergazetai, kai hoion tisi chersi tōn enantiōn epeilēmmenon, tę̄ meu psychrotēti tou cheimōnos, tę̄ de thermotēti tou thergy-, eis symdasin agei kai philian ta komidę̄ polemia. Dia touto apo tou cheimōnos epi to theros hodeuontes, alypōs hodeuomen. Kata brachy gar tēs toutou psychrotētos aphistamenoi, kai tę̄ echeinou thermotēti plēsiazontes, oudemian bladēn ech tēs athroas metarholēs hyphistametha. Houtōs apo tou therous epi ton cheimōna metathdainomen, mesou palin tou metopōrou gignomenon, kai ouk eōntos hēmas euthys tois akrōs palin enantiois prospsausai, alla cherannyntos tēn akran thermotēta tę̄ akrą psychrotēti, kai krasin heteran ergazomenou, kai kata smikron hēmas ep' ekeino xenagōgountos to akron. Tosautē peri hēmas hē tou pepoiēkotos kēdemonia. Houtō kai en to alypon, alla kai ho terpnon pragmateuetai.
For when spring begins to shine, the sun, travelling through the middle of the sky, brings about equality for day and night. From there it reaches the more northerly parts of the east and rises from there, shortening the nights and lengthening the days; and falling more warmly on the earth, it ripens its fruits. Having travelled as far as its customary bounds, it goes back from the north to the south, and again in autumn … to night and … and it pays back to the nights what it took from them and gave to the days; and it lets the air thicken, fill with clouds, and water the whole mainland. Returning from there to the equinoctial turning point, it completes the yearly cycle. Since, then, you have seen the use of the sun and the moon, the equal successions of night and day, and the benefit brought to human beings from them, look with me also at the most delightful and most useful dance of the seasons of the year. For the Maker did not divide the yearly cycle in two, nor give us simply summer and winter, nor do we pass directly from one extreme to the other; but spring and autumn, which have received a middle blend, come between frost and burning heat. Winter, extremely wet and cold, is not followed by summer, extremely dry and hot, but by spring, which shares in the warmth of the one and the coldness of the other, and so produces an excellent bond between things far apart; and as though taking hold of the opposites with hands, the cold of winter with one and the heat of summer with the other, it brings things utterly hostile into agreement and friendship. For this reason, when we travel from winter to summer, we travel without pain. For leaving the cold of the one little by little and drawing near to the heat of the other, we suffer no harm from a sudden change. So too we pass from summer to winter, autumn again coming between, not letting us touch at once the opposite extremes, but blending extreme heat with extreme cold, producing another blend, and guiding us little by little to that extreme. So great is the Maker's care for us. So too … not only freedom from pain but also delight.
1.8PG 83
Καὶ ἴσιυς ἄν τις τῶν ἀχαρίστων τοῖς εὖ καὶ καλῶς γεγενημένοις, καὶ σοφῶς καὶ συμφερόντως οἶχονομουμένοις ἐπιμεμφόμενος εἴποι' Τί δήποτε αἱ τροπαὶ γίγνονται; Ποίαν δὲ χρείαν ἡμῖν αἱ τῶν ὡρῶν μεταθδάσεις ποιοῦσι; ποίων δὲ ἀγαθῶν, ὦ σοφώτατε καὶ δεινότατε τῆς Προνοίας χατήγορε, οὐ διὰ τούτων τυγχάνομεν; ᾿Αρχομένου μὲν γὰρ χειμῶνος, σπέρματα χαταδάλλομεν, ὁ δὲ ταύτην ἡμᾶς διδάξας τὴν τέχνην, τρέφει ταῦτα, ὕων ἐκ νεφῶν, καὶ τὸ θαλάττιον ὕδωρ ἀνέλκων τῷ λόγῳ, καὶ μετέωρον ἄγων, καὶ τὴν ἁλμυρὰν ἐχείνην εἰς γλυκεῖαν μεταδάλλων ποιότητα, καὶ τὰς ψεχάδας διακρίνων, καὶ νῦν μὲν σμικρὰς ἀφιεὶς, νῦν δὲ μεγάλας καὶ χρουνηδὸν νᾶς, καὶ οἷόν τινι χοσχίνῳ διαιρῶν τῶν νεφῶν τὰς ὠδῖνας. Διὰ τοῦτο ἡ χειἱέριος ὥρα, ἵνα σε τὸν ἀχάριστον διαθρέψῃ, ἵνα σοι τῷ ἀγνώμονι παράσχῃ τῶν ἀναγκαίων τὴν χρείαν. Ἵἕαρος δὲ πάλιν ἀρχομένου, οἱ μὲν τῶν γηπόνων τέμνουσι τὰς ἀμπέλους, οἱ δὲ ἑτέρας φυτεύουσι, χαυνούμενα δὲ τῇ τοῦ ἀέρος θερμότητι τὰ κλήματα, πρὸς ὠδῖνας ἐπείγεται. Τοῦ δὲ Α θέρους ἀχμάζοντος, καὶ τοῦ ἡλίου σφόδρα τὸν ἀέρα θερμαίνοντος, ὁ μὲν σῖτος εἰς ἀμητὸν τὸν γηπόνον καλεῖ, περχῶσι δὲ σταφυλαὶ, βρίθουσι δὲ ἐλαῖαι τοῦ καρποῦ τρεφομένου, πεπαίνεται δὲ τῶν ὁπωρῶν τὰ γένη. Εἶτα τὸ μετόπωρον ἐπιγενόμενον, ταῦτα τελείως πέπονα τοῖς φυτουργοῖς παραδίδωσιν" οἱ δὲ τὴν συλλογὴν ποιησάμενοι, πάλιν ἅπτονται τῶν σπερμάτων. Παῦσαι τοίνυν ἀχαριστῶν, καὶ τοῖς τῆς δώροις τὴν Πρόνοιαν διαθάλλειν ἐπιχειρῶν, καὶ τοῖς δοθεῖσιν ἀγαθοῖς τὸν τούτων δοτῆρα τοξεύων. Ἐν ἅπασι τοῖς εἰρημένοις τὴν τοῦ Θεοῦ χατάμαθΞ πρόνοιαν, ἰθύνουσάν σς καὶ χυδερνῶσαν, καὶ πάντων σοι τῶν ἀγαθῶν πραγματενομένην τὴν ἀτρθονίαν. Βλέπε καὶ τῶν ἀστέρων τὴν φύσιν, τὴν θέσιν, κἣν τάξιν, τῶν σχημάτων τὴν ποιχελίαν, τὸν τέρψιν, τὴν χρείαν, τὴν χορείαν, τὰς ἐπιτολὰς, τὰς δύσεις τούτους ὁ τῶν ὅλων Δημιουργὸς πεποίηκεν, οὐκ ἵνα μόνον τὸ ζοφῶδες τῆς νυκτὸς φωτίξωσι, κκαὶ ἐν ἀσελήνῳ νυκτὶ τοῦ φωτὸς τοῖς ἀνθρώποις τὴν χρείαν παρέχωσιν, ἀλλ᾽ ἵνα καὶ ὁδίτην σι, καὶ τοὺς πλέοντας ξεναγῶσιν. Εἷς γὰρ τούτους ὁδεύουσι, καὶ τῇ τούτων θέσει προσέχοντες, τὸ σχάφὺς ἰθύνουσι, καὶ πρὸς οὖς ἂν ἐθέλωσιν ἀπευθύνουσι λιμένας. Ἐπειδὴ γὰρ οὐ δέχεται τῶν ὑδάτων ἡ φύσις ἵππων, καὶ ὄνων, καὶ ἡμιόνων, καὶ ὁδοιπόρων ἔχνη, καὶ ἁμαξῶν καὶ ὀχημάτων γραμμὰς, οἷς οἱ ἐδῖται προσέχοντες, ἀναμφιδόλω: τὴν πορείαν ποιοῦνται, δέδωκε τῶν ὅλων ὁ Δεσπότης τοῖς τὰ μακρὰ πελάγη διαπερῶσιν, οἷον ἴχνη τινὰ τῶν θαλαττίων τρίδων, τῶν ἀστέρων τὴν θέσιν. Ὦ τῆς ἀῤόήτοῦ φιλανθρωπίας Ὦ τῆς ἀφράστου σοφίας ! Τίς ἂν ἀξίως θαυμάσειε τῆς τοῦ Θεοῦ προνοίας τὸ ἀγαθὸν, τὸ δυνατὸν, τὸ ἐν ἀπόροις εὔπορον, τὸ ἐν ἀμηχάνοις εὐμήχανον, τὴν μεγαλουργίαν, τὴν εὐπορίαν; ᾿Αληθῶς ε ἐθαυμαστώθη ἡ γνῶσές σου ἐξ ἐμοῦ, ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτὴν, » βοῶ χἀγώ. Εἰ δὲ ἐμοὶ πείθοιο, ταύτην σὺν ἐμοὶ καὶ σὺ τὴν φιυνὴν ἀφήσεις, καὶ τὸν εὐεργέτην εἰς δύναμιν ὑμνέσεις Ἶ μόνας αποξσεις, ἵνα δέ σε νῦν τοῦ βαδίζειν ἀρξάμένον, μὴ μακρὰν ὁδὸν ὀδεῦπαι πόνον σοι προξενήσωμεν, ἐνταῦθά σε τέως διαναπαύαρμεν, καὶ τὴν ἐν οὐρανῷ, καὶ τοῖς κατ᾽ οὐρανὸν φωστῇρσι, πρόνοιαν τοῦ Θεοῦ φαινομένην θεωρεῖν καταλείψομεν. Εἰκὸς γάρ σε ποδηγηθέντα, καὶ καθ᾽ ἑαυτὸν τὴν θεωρίαν αὐξῆσαι, καὶ τὰ συντομίας χάριν ὑπὸ τοῦ λόγου καταλειφθέντα, ἐκ τῶν εἰρημένων εὑρεῖν, καὶ μετὰ τοῦ Προφήτου βοῆσαι" ε« Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! πάντα ἐν σορίᾳ ἐποίησας, »Σοὶ δόξα, καὶ τιμὴ, καὶ προτχύνησις, εἷς τοὺς αἰῶνας. Ἃ μὴν.
Kai isiys an tis tōn acharistōn tois eu kai kalōs gegenēmenois, kai sophōs kai sympherontōs oichonomoumenois epimemphomenos eipoi' Ti dēpote hai tropai gignontai? Poian de chreian hēmin hai tōn hōrōn metathdaseis poiousi? poiōn de agathōn, ō sophōtate kai deinotate tēs Pronoias chatēgore, ou dia toutōn tynchanomen? ᾿Archomenou men gar cheimōnos, spermata chatadallomen, ho de tautēn hēmas didaxas tēn technēn, trephei tauta, hyōn ek nephōn, kai to thalattion hydōr anelkōn tǭ logǭ, kai meteōron agōn, kai tēn halmyran echeinēn eis glykeian metadallōn poiotēta, kai tas psechadas diakrinōn, kai nyn men smikras aphieis, nyn de megalas kai chrounēdon nas, kai hoion tini choschinǭ diairōn tōn nephōn tas ōdinas. Dia touto hē cheiierios hōra, hina se ton achariston diathrepsę̄, hina soi tǭ agnōmoni paraschę̄ tōn anankaiōn tēn chreian. Hiearos de palin archomenou, hoi men tōn gēponōn temnousi tas ampelous, hoi de heteras phyteuousi, chaunoumena de tę̄ tou aeros thermotēti ta klēmata, pros ōdinas epeigetai. Tou de A therous achmazontos, kai tou hēliou sphodra ton aera thermainontos, ho men sitos eis amēton ton gēponon kalei, perchōsi de staphylai, brithousi de elaiai tou karpou trephomenou, pepainetai de tōn hopōrōn ta genē. Eita to metopōron epigenomenon, tauta teleiōs pepona tois phytourgois paradidōsin" hoi de tēn syllogēn poiēsamenoi, palin haptontai tōn spermatōn. Pausai toinyn acharistōn, kai tois tēs dōrois tēn Pronoian diathallein epicheirōn, kai tois dotheisin agathois ton toutōn dotēra toxeuōn. En hapasi tois eirēmenois tēn tou Theou chatamathX pronoian, ithynousan ss kai chydernōsan, kai pantōn soi tōn agathōn pragmatenomenēn tēn atrthonian. Blepe kai tōn asterōn tēn physin, tēn thesin, kēn taxin, tōn schēmatōn tēn poichelian, ton terpsin, tēn chreian, tēn choreian, tas epitolas, tas dyseis toutous ho tōn holōn Dēmiourgos pepoiēken, ouk hina monon to zophōdes tēs nyktos phōtixōsi, kkai en aselēnǭ nykti tou phōtos tois anthrōpois tēn chreian parechōsin, all᾽ hina kai hoditēn si, kai tous pleontas xenagōsin. Heis gar toutous hodeuousi, kai tę̄ toutōn thesei prosechontes, to schaphys ithynousi, kai pros ous an ethelōsin apeuthynousi limenas. Epeidē gar ou dechetai tōn hydatōn hē physis hippōn, kai onōn, kai hēmionōn, kai hodoiporōn echnē, kai hamaxōn kai ochēmatōn grammas, hois hoi editai prosechontes, anamphidolō: tēn poreian poiountai, dedōke tōn holōn ho Despotēs tois ta makra pelagē diaperōsin, hoion ichnē tina tōn thalattiōn tridōn, tōn asterōn tēn thesin. Ō tēs aroētou philanthrōpias Ō tēs aphrastou sophias ! Tis an axiōs thaumaseie tēs tou Theou pronoias to agathon, to dynaton, to en aporois euporon, to en amēchanois eumēchanon, tēn megalourgian, tēn euporian? ᾿Alēthōs e ethaumastōthē hē gnōses sou ex emou, ekrataiōthē, ou mē dynōmai pros autēn, » boō chagō. Ei de emoi peithoio, tautēn syn emoi kai sy tēn phiynēn aphēseis, kai ton euergetēn eis dynamin hymneseis I monas apoxseis, hina de se nyn tou badizein arxamenon, mē makran hodon odeupai ponon soi proxenēsōmen, entautha se teōs dianapauarmen, kai tēn en ouranǭ, kai tois kat᾽ ouranon phōstę̄rsi, pronoian tou Theou phainomenēn theōrein kataleipsomen. Eikos gar se podēgēthenta, kai kath᾽ heauton tēn theōrian auxēsai, kai ta syntomias charin hypo tou logou kataleiphthenta, ek tōn eirēmenōn heurein, kai meta tou Prophētou boēsai" e« Hōs emegalynthē ta erga sou, Kyrie! panta en sorią epoiēsas, »Soi doxa, kai timē, kai protchynēsis, heis tous aiōnas. Ha mēn.
And perhaps one of those who are ungrateful might find fault with what has come about well and rightly and is ordered wisely and beneficially, and say: "Why do the solstices happen? What use do the changes of the seasons do us?" And what good things, most wise and most clever accuser of Providence, do we not obtain through them? When winter begins, we sow seeds, and the one who taught us this art nourishes them, raining from the clouds, drawing up the sea water by his word, carrying it aloft, changing its saltiness into sweetness, and separating the drops, now letting them fall small, now great and in streams, dividing the clouds' birth pangs as through a sieve. This is why there is a winter season: to nourish you, ungrateful as you are, and to provide you, unthankful as you are, with what you need. When spring begins again, some farmers prune the vines, others plant new ones, and the vine branches, loosened by the warmth of the air, hasten to bud. When summer is at its height, and the sun heats the air strongly, the grain calls the farmer to the harvest, the grapes darken, the olives are heavy as their fruit is nourished, and the kinds of fruit ripen. Then autumn comes and hands these over fully ripe to the growers; and they, having gathered them, take up sowing again. Stop, then, being ungrateful, trying to slander Providence with its own gifts, and shooting at the giver with the good things he has given. In all that has been said, learn the providence of God that directs and steers you and provides you with an abundance of all good things. Look also at the stars: their nature, their position, their order, the variety of their figures, their delight, their use, their dance, their risings and settings. The Creator of all things made them not only to light up the darkness of the night and give people the use of light on a moonless night, but also to guide wayfarers and lead sailors. For they travel by them, and attending to their position, they steer the ship and direct it to whatever harbors they wish. Since the nature of water does not receive the tracks of horses, donkeys, mules, and walkers, or the ruts of wagons and carriages, which travellers on land follow and so make their way without doubt, the Master of all has given to those who cross the great seas the position of the stars, like tracks of the sea's paths. O ineffable love for humankind! O inexpressible wisdom! Who could worthily wonder at the goodness of God's providence, its power, its resourcefulness in difficulties, its ingenuity where there is no way, its magnificence, its abundance? Truly "your knowledge has become too wonderful for me; it is mighty, I cannot attain to it," I too cry out. If you will be persuaded by me, you too will utter this cry with me and will praise the benefactor as far as you can … But so that we may not cause you labor by walking a long road when you have only begun to walk, we will let you rest here for now, and leave you to contemplate God's providence appearing in heaven and in the lights of heaven. For it is likely that, once guided, you will increase the contemplation by yourself, find from what has been said what the argument left out for brevity, and cry out with the prophet: "How great are your works, O Lord! In wisdom you have made them all." To you be glory, honor, and worship to the ages. Amen.
Chapter 2
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Οἱ ταῖς τῆς Προνοίας ἡνίαις ἀπιστοῦντες, καὶ τὸν οὐρανοῦ καὶ γῆς κόσμον ἡνιόχου δίχα μετὰ τοσαύτης ἁρμονίας καὶ τάξεως φέρεσθαι λίαν ἀνοήτως ἰσχυριζόμενοι, ἐοικέναι μοι δοκοῦσιν, ὥσπερ ἄν τις ἐν νηῒ καθήμενος, καὶ τὸ πέλαγος διαπεραιούμενος, καὶ ὁρῶν τῶν οἱάκων ἐπειλημμένον, καὶ τὰ πηδάλια πρὸς τὴν χρείαν κινοῦντα, καὶ νῦν μὲν τὸ δεξιὸν φέροντα, νῦν δὲ τὸ εὐώνυμον μεταφέροντα, καὶ τὸ σκάφος πρὸς οὺς ἂν ἐθέλῃ λιμένας ἰθύνοντα, τῇ ἀληθείᾳ μαχόμενος, μήτε χυδερνήτην ἐπὶ ἑστάναι, μήτε πηδάλια τὸ σκάφος ἀλλ᾽ αὐτόματον φέρεσθαι, καὶ τῆς τῶν κυμάτων οὕτω ῥύμης, καὶ τῇ τῶν πνευμάτων ἐμδολῇ τὸ κοινῇ συμφέρον τοῖς ἐρέταις Ἐναργῶς γὰρ καὶ οὗτοι, καὶ λίαν προφανῶς, τὸν ἁπάντων Δεσπότην ὁρῶντες ἣν ἐποίησεν ἰθύνοντα κτίσιν, καὶ πάντα ἐν ῥυθμῷ καὶ τάξει ἄγοντά τε καὶ φέροντα, καὶ τὴν ἁρμονίαν ἐχάχρείαν ἐν ἁπάσῃ θεωροῦντες τῇ κτίσει, καὶ ἐν ἑκάστῳ δὲ μορίῳ ταύτης ἄμφω ταῦτα διαλάμποντα, ἑχόντες τυφλώττουσι, μᾶλλον δὲ ὁρῶντες ἀναισχυντοῦσι, καὶ τὰ δῶρα τῆς Προνοίας λαμθάνοντες, οἷς καὶ δι᾽ ὧν ἀπολαύουσι, τῷ Γ θὰ εὐγνωμόνως ἀκούειν, καὶ τὰ χθὲς ἡμῖν εἰρημένα περὶ οὐρανοῦ, καὶ ἡλίου, καὶ σελήνης, καὶ τῶν ἄλλων φωστήρων, πεῖσαι αὑτοὺς σωγρονεῖΐν, καὶ τὸν εὐεργέτην ὑμνεῖν. Ἵνα δὲ μή τις τῶν τὴν σελήνην ὅρον τῇ Προνοίᾳ τεθειχότων, καὶ μέχρι ταύτῆς αὐτὴν διήκειν εἰρηκότων, καὶ λίαν αὑτὴν σμιλάθῃ τῶν λόγων τὴν συμμετρίαν, δεῦρο δή σε πάλιν, ὦ φιλότης, ἐκεῖθεν διὰ τοῦ ἀέρος ἐπὶ τὴν γὴν καταβιβάσωμεν, καὶ κατὰ βραχύ σε πάλιν καθάπερ τῇ καὶ ἐν τοῖς καὶ δεικνυμένην τοῖς προσέχειν ἐθέλουσι, καὶ ἁπαξαπλῶς τοῖς γεννητὴν λαχοῦσι φύσιν, καὶ ἰδίᾳ 'Οδῷ τοίνυν βαδίξοντες, ἐξετάσωμεν τοῦ ἀέρος νουσα, καὶ ῥᾳδίως διαφεύγουσα, καὶ τῶν συνεχόντων δεομένη: Διὸ τῶν ὅλων ὁ Ποιητὴς, ὀὐρανὸν καὶ γἦν Α δημιουργήσας, ἐν μέσῳ τοῦτον διέχεε, καὶ τούτῳ τεῖχος ἀῤῥαγὲς διὰ τῶν δύο τούτων σωμάτων μηχανησάμενος, καὶ αὐτὸν τοῖς ἐν μέσῳ τούτων ἐμψύχοις σώμασι ζωῆς συνεργὸν ἀποφήνας. Τοῦτον γὰρ καὶ ἡμεῖς ἀναπνέοντες ζῶμεν οἱ ἄνθρωποι, καὶ τῶν ἀλόγων δὲ ζώων ὅσα πτηνὰ, καὶ ἑρπετὰ, καὶ ἀμφίὄια, τοῦτον ἔχει τῆς ζωῆς συνεργόν. Οὗτος χινούμε-νος, τῶν ἀνέμων ἡμῖν παρέχει τὰς αὔρας" οὗτος πυχνούμενος, τὴν ἀπὸ τῶν νεφῶν ἀρδείαν παραπέμπει τῇ γῇ τούτῳ τὸ φῶς ὀχήματι κεχρημένον, ἑστιᾷ «ὧν ὁρώντων τὰς ὄψεις" οὗτος; ἡλίῳ καὶ γῇ μεσιτεύιων, τὸ σφοδρὸν τῆς ἀκτῖνος χεράννυσι, καὶ τῇ οἰκείᾳ ὑγρότητι καὶ ψυχρότητι, τὴν ἐχείνου χαταπραὔνων ξηρότητα καὶ θερμότητα, ἄλυπον ἡμῖν πραγματεύεται τοῦ φωτὸς τὴν ἀπόλαυσιν. Ἵνα δὲ μὴ νομίσῃ; αἴτιον τουτωνὶ τῶν ἀγαθῶν τὸν ἀέρα, μάθε ὡς καὶ τούτου τὴν ἀμετρίαν ἡ τοῦ ἡλίου χοιμίξει θερμότης. ᾿Αχραιφνῇ γὰρ οὐδεὶς ἂν ἤνεγκε τὴν τοῦ ἀέρος ψυχρότητα καὶ μάρτυς ἡ χειμέριος ὥρα" ἐν ταύτῃ γὰρ ἐπὶ τὰ νοτιώτερα τοῦ πόλου διατρέχων ὁ ἥλιος, καὶ τὰ βορειότερα καὶ τὰ μέσα καταλιμπάνων, ἄδειαν δίδωσι τῷ ἀέρι κεχρῆσθαι τῇ φύσει" οὗ χάριν, μηκέτι ὁμοίως δαπανώμενος ὑπὸ τῆς τοῦ ἡλίου θερμότητος, πυχνούμενος δὲ καὶ συχνὸς Ὑινόμενο;, καὶ ὑετὸν ἀφίησι λάβρον, καὶ τῇ σφοδροτέρᾳ τῶν ἀνέμων πρησδολῇ τοῦτον ἐξα» ρίζων, εἰς νιφετὸν μεταπήγνυσι καὶ χάλαζαν, καὶ τὴν ἐν ταῖς δρόσον τῇ αὔρᾳ πηγνὺς, ψυχρότητι τὴν πάχνην ἐργάζεται" καὶ ταῦτα εἰ καὶ πόῤῥωθεν, ἀλλ᾽ ὅμως τῷ ἡλίῳ θερμαινόμενος ἀπο-
Hoi tais tēs Pronoias hēniais apistountes, kai ton ouranou kai gēs kosmon hēniochou dicha meta tosautēs harmonias kai taxeōs pheresthai lian anoētōs ischyrizomenoi, eoikenai moi dokousin, hōsper an tis en nēï kathēmenos, kai to pelagos diaperaioumenos, kai horōn tōn hoiakōn epeilēmmenon, kai ta pēdalia pros tēn chreian kinounta, kai nyn men to dexion pheronta, nyn de to euōnymon metapheronta, kai to skaphos pros ous an ethelę̄ limenas ithynonta, tę̄ alētheią machomenos, mēte chydernētēn epi hestanai, mēte pēdalia to skaphos all᾽ automaton pheresthai, kai tēs tōn kymatōn houtō rhymēs, kai tę̄ tōn pneumatōn emdolę̄ to koinę̄ sympheron tois eretais Enargōs gar kai houtoi, kai lian prophanōs, ton hapantōn Despotēn horōntes hēn epoiēsen ithynonta ktisin, kai panta en rhythmǭ kai taxei agonta te kai pheronta, kai tēn harmonian echachreian en hapasę̄ theōrountes tę̄ ktisei, kai en hekastǭ de moriǭ tautēs amphō tauta dialamponta, hechontes typhlōttousi, mallon de horōntes anaischyntousi, kai ta dōra tēs Pronoias lamthanontes, hois kai di᾽ hōn apolauousi, tǭ G tha eugnōmonōs akouein, kai ta chthes hēmin eirēmena peri ouranou, kai hēliou, kai selēnēs, kai tōn allōn phōstērōn, peisai hautous sōgroneiïn, kai ton euergetēn hymnein. Hina de mē tis tōn tēn selēnēn horon tę̄ Pronoią tetheichotōn, kai mechri tautēs autēn diēkein eirēkotōn, kai lian hautēn smilathę̄ tōn logōn tēn symmetrian, deuro dē se palin, ō philotēs, ekeithen dia tou aeros epi tēn gēn katabibasōmen, kai kata brachy se palin kathaper tę̄ kai en tois kai deiknymenēn tois prosechein ethelousi, kai hapaxaplōs tois gennētēn lachousi physin, kai idią 'Odǭ toinyn badixontes, exetasōmen tou aeros nousa, kai rhądiōs diapheugousa, kai tōn synechontōn deomenē: Dio tōn holōn ho Poiētēs, ouranon kai gēn A dēmiourgēsas, en mesǭ touton diechee, kai toutǭ teichos arrhages dia tōn dyo toutōn sōmatōn mēchanēsamenos, kai auton tois en mesǭ toutōn empsychois sōmasi zōēs synergon apophēnas. Touton gar kai hēmeis anapneontes zōmen hoi anthrōpoi, kai tōn alogōn de zōōn hosa ptēna, kai herpeta, kai amphioia, touton echei tēs zōēs synergon. Houtos chinoume-nos, tōn anemōn hēmin parechei tas auras" houtos pychnoumenos, tēn apo tōn nephōn ardeian parapempei tę̄ gę̄ toutǭ to phōs ochēmati kechrēmenon, hestią «hōn horōntōn tas opseis" houtos? hēliǭ kai gę̄ mesiteuiōn, to sphodron tēs aktinos cherannysi, kai tę̄ oikeią hygrotēti kai psychrotēti, tēn echeinou chatapraunōn xērotēta kai thermotēta, alypon hēmin pragmateuetai tou phōtos tēn apolausin. Hina de mē nomisę̄? aition toutōni tōn agathōn ton aera, mathe hōs kai toutou tēn ametrian hē tou hēliou choimixei thermotēs. ᾿Achraiphnę̄ gar oudeis an ēnenke tēn tou aeros psychrotēta kai martys hē cheimerios hōra" en tautę̄ gar epi ta notiōtera tou polou diatrechōn ho hēlios, kai ta boreiotera kai ta mesa katalimpanōn, adeian didōsi tǭ aeri kechrēsthai tę̄ physei" hou charin, mēketi homoiōs dapanōmenos hypo tēs tou hēliou thermotētos, pychnoumenos de kai sychnos Huinomeno?, kai hyeton aphiēsi labron, kai tę̄ sphodroterą tōn anemōn prēsdolę̄ touton exa» rizōn, eis nipheton metapēgnysi kai chalazan, kai tēn en tais droson tę̄ aurą pēgnys, psychrotēti tēn pachnēn ergazetai" kai tauta ei kai porrhōthen, all᾽ homōs tǭ hēliǭ thermainomenos apo-
Those who do not trust the reins of Providence, and very foolishly insist that the order of heaven and earth is carried along with such harmony and order without a charioteer, seem to me like someone sitting in a ship and crossing the sea, who sees someone holding the tiller and moving the rudders as need requires, now carrying it to the right, now shifting it to the left, and steering the ship to whatever harbors he wishes, and yet fights against the truth and says that no pilot stands over it and no rudder steers the ship, but that it is carried along of its own accord, and that the rush of the waves and the onset of the winds … what is good for the rowers in common. For these people too see clearly, and very plainly, the Master of all steering the creation he made, leading and carrying everything in rhythm and order; they observe harmony and usefulness in the whole creation, and both shining out in each part of it; and yet they willingly blind themselves, or rather they see and are shameless, and receiving the gifts of Providence … through the very things they enjoy … to listen with good will, and that what we said yesterday about heaven, the sun, the moon, and the other lights might persuade them to come to their senses and praise their benefactor. And so that none of those who have set the moon as the boundary of Providence, and said that it reaches only that far, may … the due proportion of the arguments, come, my friend, let us bring you down again from there through the air to the earth, and little by little again, as … and shown to those willing to pay attention, and in a word to all that have received a created nature, both in general and individually. Walking along the road, then, let us examine the air … easily escaping and needing things to hold it together. For this reason the Maker of all things, having fashioned heaven and earth, poured it out between them, contriving through these two bodies an unbreakable wall for it, and making it a co-worker of life for the living bodies between them. For we human beings live by breathing it, and of the irrational animals, all that fly, creep, or live both on land and in water have it as a co-worker of life. When it moves, it gives us the breezes of the winds; when it thickens, it sends to the earth the watering from the clouds; light uses it as a vehicle and feasts the eyes of those who see; standing between the sun and the earth, it tempers the force of the rays, and, softening the sun's dryness and heat by its own moisture and coolness, it makes the enjoyment of light painless for us. But so that you may not think that the air is the cause of these good things, learn that the sun's heat in turn restrains the air's excess. For no one could bear the air's coldness unmixed, and the winter season is a witness: then the sun runs to the more southerly part of the sky, leaving the northern and middle parts, and gives the air freedom to follow its own nature. Therefore, no longer consumed in the same way by the sun's heat, but thickening and becoming dense, it sends down heavy rain, and, chilling it by the stronger blast of the winds, it freezes it into snow and hail, and freezing the dew … by the breeze, it produces hoarfrost by its coldness; and yet, though from far away, it is warmed by the sun
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δάλλει. Ἔστι δὲ καὶ ἐντεῦθεν ἀχριδῶς καταμαθεῖν τοῦ Θεοῦ τὴν προμήθειαν. Ἐπειδὴ γὰρ πολλὴ καὶ μεγάλη τῶν στοιχείων ἣ χρεία, καὶ πρὸς τῇ χρεέᾳ, πολὺ τὸ κάλλος, καὶ ἄῤδητος ἣ ὥρα, τὰ δοκοῦντα λυπηρὰ γίνεσθαι διὰ τούτων ὁ πάνσοφος ᾧκονόμησεν, ἵνα μὴ θεοὺς, ἀλλὰ Θεοῦ ποιήματα ταῦτα εἶναι πιστεύωμεν, ἰθυνόμενά τε καὶ χυδερνώμενα ἦ ἂν ἐκεῖνος ἰθύνῃ. Τούτου χάριν ὁ τῆς ζωῆς ἡ μῶν συνεργὸς οὗτο; θησαυρὸς, καὶ πενομένων καὶ ἐπὶ πλούτῳ βρενθυομένων, οἰκετῶν καὶ δεσποτῶν, ἰδιωτῶν καὶ βφσιλέων, ὃν οὐ μᾶλλον τοῦ πένητο; ἀναπνέουσιν οἱ τῇ ἁλουργίδι κοσμούμενοι, ἀλλὰ τῇ ἰσομοιρίᾳ κατὰ τὴν τούτου χρείαν ἅπασα. τῶν ἀνθρώπων ἡ φύσι; τετίμηται, οὐ μόνον ἡμᾶς εὐφραίνει ταῖς ἀναπνοαῖς, καὶ ταῖς αὔραις, καὶ τῇ τοῦ ὑετοῦ χορηγίᾳ, ἀλλὰ καὶ ἀνιᾷ τῷ χρυμῷ, διδάσκων ἡμᾶ;, ὡς οὐκ ἀρκεῖ μόνος εἰς ζωογονίαν, καὶ τῶν ζώντων τὴν θεραπείαν. Οὕτως ὁ ἥλιος οὐ μόνον εὐφραίνει τῇ προσὀολῇ τῶν ἀκτίνων ἡμᾶς, καὶ τὴν διαφορὰν ἡμᾶς τῶν ὁρωμένων διδάσκει σωμάτων, ὄγκων τε καὶ χρωμάτων, ἁλλὰ καὶ ἀνιᾷ τῇ θερμοτέρα προσὀολῇ τῶν ἀκτίνων " κἂν μὴ τὸν ἀέρα κινήσας ὁ τοῦ παντὸς ἡνίοχος αὔρας ἡμῖν ψυχρὰς προσενέγκῃ, ὁ προσχυνηθεὶ; οὗτος ὑπὸ τῶν ἀνοήτων ἥλιος ἄρδην ἐμπίπρησιν ἅπαντα, καὶ τὸ ζἧν ἀφαιρεῖται τῶν προσκυνούντων. Οὐδὲν τοιγαροῦν τῶν στοιχείων αὐτὸ καθ᾽ ἑαυτὸ τῆς ξωῆς τυγχάνει παρεκτικὸν, οὔτε μὴν ἅπαντα κοινῇ κχεραννύμενα, δίχα τῆς τὰ πάντα χυδερνώσης δυνάμεως, ἀγαθοῦ τινος αἴτια γίνεται. Ἔστι γὰρ πάλιν ἰδεῖν, εἰς εὔχρατον μὲν τὸν ἀέρα γεγενημένον, ἐπὶ καιρὸν δὲ τὸν ὑετὸν παρασχεθέντα τῇ γῇ, ἀλύπως τὸν ἥλιον ταῖς ἀκτῖσι χρησάμενον, τὰς τῶν ἀνέμων αὔρας κινηθείσας ἐν τάξει, τοὺς γηπόνους ἐπιμελῶς τὴν γὴν γεωργήσαντας, συνήθως χαταθδαλόντας τὰ σπέρματα, καὶ οὔτε τὴν γῆν εὐγνωμόνως ἐχτίσασαν τοὺς καῤποὺς, οὔτε τῶν ἀνθρώπων τὴν φύσιν ἄνοσον νασαν. Ταῦτα δὲ ποιεῖ τῶν ὅλων ὁ πρύτανις, πείθων ἡμᾶς μὴ τῇ κτίσει θαῤῥεῖν, μνδ᾽ εἰς αὐτὴν ἀναφέρεῖν τῶν ἀγαθῶν τὴν αἰτίαν, ἀλλὰ τῷ ταύτης μιουργῷ πιστεύειν. ᾿Επειδὴ τοίνυν εἶδες, καὶ τὸν ἀέρα τῆς τοῦ Θεοῦ ἀπολαύοντα προμηθείας, καὶ δι᾽ ἐκεῖνον τοσαύταις ἐτῶν χιλιάσιν ἀρχέσαντα, καὶ μήτε ὑπὸ τῶν ἀναπνεόντων ζώων δαπανηθέντα, μὴτε ἐκτὸς τῶν συνεχόντων αὐτὸν σωμάτων ἐχρεύσαντα, δεῦρό σε πρὸς τὴν γῆν ἀγάγωμεν, τὴν κοινὴν τροφὸν, καὶ μητέρα, καὶ τάφον" ἐξ ἧς σου τὸ σῶμα τὸ πῆλινον, καὶ τὸ στόμα τὸ κατὰ τοῦ Πλάστου λαλοῦν μεγάλα, κατὰ τὴν τοῦ Δανιὴλ ὀπτασίαν.
dallei. Esti de kai enteuthen achridōs katamathein tou Theou tēn promētheian. Epeidē gar pollē kai megalē tōn stoicheiōn hē chreia, kai pros tę̄ chreeą, poly to kallos, kai ardētos hē hōra, ta dokounta lypēra ginesthai dia toutōn ho pansophos hǭkonomēsen, hina mē theous, alla Theou poiēmata tauta einai pisteuōmen, ithynomena te kai chydernōmena ē an ekeinos ithynę̄. Toutou charin ho tēs zōēs hē mōn synergos houto? thēsauros, kai penomenōn kai epi ploutǭ brenthyomenōn, oiketōn kai despotōn, idiōtōn kai bphsileōn, hon ou mallon tou penēto? anapneousin hoi tę̄ halourgidi kosmoumenoi, alla tę̄ isomoirią kata tēn toutou chreian hapasa. tōn anthrōpōn hē physi? tetimētai, ou monon hēmas euphrainei tais anapnoais, kai tais aurais, kai tę̄ tou hyetou chorēgią, alla kai anią tǭ chrymǭ, didaskōn hēma?, hōs ouk arkei monos eis zōogonian, kai tōn zōntōn tēn therapeian. Houtōs ho hēlios ou monon euphrainei tę̄ prosoolę̄ tōn aktinōn hēmas, kai tēn diaphoran hēmas tōn horōmenōn didaskei sōmatōn, onkōn te kai chrōmatōn, halla kai anią tę̄ thermotera prosoolę̄ tōn aktinōn " kan mē ton aera kinēsas ho tou pantos hēniochos auras hēmin psychras prosenenkę̄, ho proschynēthei? houtos hypo tōn anoētōn hēlios ardēn empiprēsin hapanta, kai to zēn aphaireitai tōn proskynountōn. Ouden toigaroun tōn stoicheiōn auto kath᾽ heauto tēs xōēs tynchanei parektikon, oute mēn hapanta koinę̄ kcherannymena, dicha tēs ta panta chydernōsēs dynameōs, agathou tinos aitia ginetai. Esti gar palin idein, eis euchraton men ton aera gegenēmenon, epi kairon de ton hyeton paraschethenta tę̄ gę̄, alypōs ton hēlion tais aktisi chrēsamenon, tas tōn anemōn auras kinētheisas en taxei, tous gēponous epimelōs tēn gēn geōrgēsantas, synēthōs chatathdalontas ta spermata, kai oute tēn gēn eugnōmonōs echtisasan tous karpous, oute tōn anthrōpōn tēn physin anoson nasan. Tauta de poiei tōn holōn ho prytanis, peithōn hēmas mē tę̄ ktisei tharrhein, mnd᾽ eis autēn anapherein tōn agathōn tēn aitian, alla tǭ tautēs miourgǭ pisteuein. ᾿Epeidē toinyn eides, kai ton aera tēs tou Theou apolauonta promētheias, kai di᾽ ekeinon tosautais etōn chiliasin archesanta, kai mēte hypo tōn anapneontōn zōōn dapanēthenta, mēte ektos tōn synechontōn auton sōmatōn echreusanta, deuro se pros tēn gēn agagōmen, tēn koinēn trophon, kai mētera, kai taphon" ex hēs sou to sōma to pēlinon, kai to stoma to kata tou Plastou laloun megala, kata tēn tou Daniēl optasian.
it sends forth. From this too one can learn God's forethought precisely. Since the use of the elements is great and manifold, and besides their use their beauty is great and their charm beyond words, the all-wise one arranged that what seems painful should come about through them, so that we might believe them to be not gods but works of God, directed and steered wherever he directs them. For this reason this co-worker of our life, this treasure of the poor and of those who swagger in wealth, of slaves and masters, of private men and kings, which those adorned in purple do not breathe more than the poor man, but in whose use the whole human race has been honored with an equal share, not only gladdens us with breathing, breezes, and the supply of rain, but also distresses us with frost, teaching us that it is not sufficient by itself to give life and to care for the living. So too the sun not only gladdens us by the touch of its rays and teaches us the difference between the bodies we see, in size and color, but also distresses us by the hotter touch of its rays; and if the charioteer of the universe did not move the air and bring us cool breezes, this sun, worshipped by the foolish, would burn everything up utterly and take life from its worshippers. None of the elements, then, is by itself a giver of life, nor do all of them blended together become causes of any good without the power that steers all things. For again one can see the air become well tempered, rain given to the earth in its season, the sun using its rays without harm, the breezes of the winds moving in order, the farmers working the earth carefully and sowing their seeds as usual; and yet the earth did not gratefully repay the fruits, nor did human nature remain free of disease. The ruler of all things does this to persuade us not to trust in creation, nor to refer the cause of good things to it, but to believe in its Creator. Since, then, you have seen that the air too enjoys God's forethought, and through him has sufficed for so many thousands of years, neither used up by the breathing animals nor flowing out beyond the bodies that hold it in, come, let us lead you to the earth, the common nurse, mother, and tomb, from which come your body of clay and your mouth that speaks great things against the Fashioner, as in Daniel's vision.
2.3PG 83
πρὸ τῶν ἄλλων ἁπάντων τὴν θέσιν, καὶ τῶν σχημάτων τὴν ποικιλίαν. Οὔτε γὰρ ὑπτία πᾶσα, οὔτε προσάντης, ἀλλ᾽ εἰς ὅρη, καὶ νάπας, καὶ πεδία διήρηται. ἽἼδοι δ᾽ ἄν. τις πεδίων ἐν μέσῳ μεγάλων λόφους εἰς ὕψος ἐγηγερμένους, καὶ μεταξὺ τῶν ὁρῶν, πρηνεῖς τινας τόπους καὶ λείους, ἐν κόλπων τινῶν θαλαττίων σχήματι. Καὶ τὰ ὄρη δὲ αὐτὰ πρὸς τὴν χρείαν τῶν ἀνθρώπων διεῖλεν ὁ Ποιητὴς, καὶ εἰς κρημνοὺς διαστήσας βαθεῖς, τοῖς χειμερίοις ὕδασι τὰς πορείας ἐμηχανήσατο, καὶ τοῖς ἀνθρώποις εὐπόρους ἐν ταῖς δυσχωρίαις τὰς ὁδοὺς ἐτεκτήνατο. Καὶ τὰ μὲν ὅρη παρέχει τῇ τῶν οἰκοδόμων τέχνῃ τὰς ὕλας, τὰ δὲ πεδία τοῖς τῶν πυρῶν τὴν ἀφθονίαν. Καὶ τὸ ποικίλον τῆς θέσεως οὐ τρέφει μόνον, ἀλλὰ καὶ τέρπει τῶν ἀνθρώπων τὰς ὄψεις " φιλεῖ γὰρ τὰ μονοειδῇ ταχὺν ἐπάγειν τὸν κόρον. Εἰπέ μοι, τίς ὁ ταῦθ᾽ οὕτω διακοσμήσας : τίς ὁ τοῦαὐτὴν αὐτοῖς ἐναποθέμενος δύναμιν, ὥστε τοσούτους ἐνιαυτῶν κύκλους μὴ δαπανῖσαι τὸν θησαυρόν; τίς ὁ τὰ ὄντα διαρυλάττων ἀκίνητα : τίς ἐπείγει τῶν ποταμῶν τὰ ῥεύματα: τίς ὠθεῖ τῶν πηγῶν τὰς ὠδῖνας; Βλέπε ταύτας ὧδε μὲν, ἐν ταῖς; τῶν ὁρῶν κορυφαῖς ἀναθλυζούσα:, καὶ ἄνωθεν κάτω προχεούσας τὰ ῥεύματα" ἐκεῖ δὲ, οὐδ᾽ ἐν ταῖς δ] παρεχούσας τοῖς ἀνθρώποις τὰ νάματα. ἵνα γὰρ μὴ νομίσῃς αὐτόματον ἅττειν ἄνω τῶν ὑδάτων τὴν φύσιν, διδάσκει σς ὁ Ποιητὴς διὰ τῶν πραγμάτων, ὡς τῷ θείῳ λόγῳ πειθόμενον τὸ ὕδωρ, καὶ τὰς ἀκρωρείας ἀπόνως χαταλαμόάνον, οὐδὲ βιαζόμενον ὑπὸ τῆς σῆς τέχνης, εἰς τὴν τῶν πεδίων ἄνεισιν ἐπιφάγειᾶν " ἀλλ᾽ ὀρύττεις μὲν καὶ βαθύνεις τὰ φρέατα, ἀπολαύεις δὲ τῶν ὑδάτων κάτωθεν ἀνιμώμενος " ὁμόδουλος γὰρ, ἀλλ᾽ οὐ ποιητὴ: τῶν στοιχείων ὑπάρχεις. Τῷ δὲ Ποιητῇ ῥάδιον; οὐκ εἰς ἀκρώρειαν μόνον, ἀλλὰ καὶ εἰς ἀέρα μέσον ἀνασπᾶσαι τῶν ὑδάτων τὴν φύσιν, καὶ τὴν πικρὰν γλυχᾶναι, καὶ πῆξαι τὴν λελυμένην, καὶ λῦσαι τὴν δεδεμένην, καὶ τὴν συνεχῆ διακρῖναι, καὶ τὴν ῥοώδη στῆσαι, καὶ τὴν κάτω φέρεσθαι πεφυκυΐαν ἀνατρέχουσαν δεῖξαι, καὶ τὴν ψυχρὰν δίχα πυρὸς θερμῆναι. Καὶ ταῦτα ποιεῖ διὰ σὲ τὸν ἀχάριστον, ἵν᾽ ἔχης ἀπολαύειν καὶ θερμῶν ἀχειροποιήτων, ἵνα τὰ τοῦ σώματος; θεραπεύσῃς παθήματα. Καὶ ταῦτα δὲ πάλιν ποικίλα σοι προὔθηχεν καὶ εἰς ἐναντίας χρείας ἁρμόζοντα. Τὰ μὲν γὰρ χαυνοῖ τὰ τεταμένα τῶν νΞύρων" τὰ δὲ σφίγγει καὶ τονοῖ τὰ λελυμένα" καὶ τὰ μὲν φλέγματι πολεμεῖ. τὰ δὲ μελαίνῃ χολῇ " τὰ δὲ ἕλκη ξηραίνει. Τοσαύτην καὶ ἐν τοῖς θερμοῖς ὕδασι χρείαν ὁ κηδεμών σοι προτέθειχε" σὲ δὲ οὐδὲν πείθει μὴ βλασφημεῖν, ἀλλὰ μένεις ἀχαριστῶν, καὶ λοιδορούμενος, καὶ τὰ Μανικαίου νοσῶν, ὃς σιτίων καὶ ποτῶν ἀπολαύων, λοιδορεῖται τοῖς χορτοῖς τὸν ἄρτον διχῆ τέμνουσιν ἑπαρᾶται, αὐτὸς τέμνεῖν μὲν οὐκ ἀνεχόμενος, ἐσθίων δὲ τὸ τεμνόμενον.
pro tōn allōn hapantōn tēn thesin, kai tōn schēmatōn tēn poikilian. Oute gar hyptia pasa, oute prosantēs, all᾽ eis horē, kai napas, kai pedia diērētai. HiIdoi d᾽ an. tis pediōn en mesǭ megalōn lophous eis hypsos egēgermenous, kai metaxy tōn horōn, prēneis tinas topous kai leious, en kolpōn tinōn thalattiōn schēmati. Kai ta orē de auta pros tēn chreian tōn anthrōpōn dieilen ho Poiētēs, kai eis krēmnous diastēsas batheis, tois cheimeriois hydasi tas poreias emēchanēsato, kai tois anthrōpois euporous en tais dyschōriais tas hodous etektēnato. Kai ta men horē parechei tę̄ tōn oikodomōn technę̄ tas hylas, ta de pedia tois tōn pyrōn tēn aphthonian. Kai to poikilon tēs theseōs ou trephei monon, alla kai terpei tōn anthrōpōn tas opseis " philei gar ta monoeidę̄ tachyn epagein ton koron. Eipe moi, tis ho tauth᾽ houtō diakosmēsas : tis ho touautēn autois enapothemenos dynamin, hōste tosoutous eniautōn kyklous mē dapanisai ton thēsauron? tis ho ta onta diarylattōn akinēta : tis epeigei tōn potamōn ta rheumata: tis ōthei tōn pēgōn tas ōdinas? Blepe tautas hōde men, en tais? tōn horōn koryphais anathlyzousa:, kai anōthen katō procheousas ta rheumata" ekei de, oud᾽ en tais d] parechousas tois anthrōpois ta namata. hina gar mē nomisę̄s automaton hattein anō tōn hydatōn tēn physin, didaskei ss ho Poiētēs dia tōn pragmatōn, hōs tǭ theiǭ logǭ peithomenon to hydōr, kai tas akrōreias aponōs chatalamoanon, oude biazomenon hypo tēs sēs technēs, eis tēn tōn pediōn aneisin epiphageian " all᾽ orytteis men kai bathyneis ta phreata, apolaueis de tōn hydatōn katōthen animōmenos " homodoulos gar, all᾽ ou poiētē: tōn stoicheiōn hyparcheis. Tǭ de Poiētę̄ rhadion? ouk eis akrōreian monon, alla kai eis aera meson anaspasai tōn hydatōn tēn physin, kai tēn pikran glychanai, kai pēxai tēn lelymenēn, kai lysai tēn dedemenēn, kai tēn synechē diakrinai, kai tēn rhoōdē stēsai, kai tēn katō pheresthai pephykyïan anatrechousan deixai, kai tēn psychran dicha pyros thermēnai. Kai tauta poiei dia se ton achariston, hin᾽ echēs apolauein kai thermōn acheiropoiētōn, hina ta tou sōmatos? therapeusę̄s pathēmata. Kai tauta de palin poikila soi prouthēchen kai eis enantias chreias harmozonta. Ta men gar chaunoi ta tetamena tōn nXyrōn" ta de sphingei kai tonoi ta lelymena" kai ta men phlegmati polemei. ta de melainę̄ cholę̄ " ta de helkē xērainei. Tosautēn kai en tois thermois hydasi chreian ho kēdemōn soi protetheiche" se de ouden peithei mē blasphēmein, alla meneis acharistōn, kai loidoroumenos, kai ta Manikaiou nosōn, hos sitiōn kai potōn apolauōn, loidoreitai tois chortois ton arton dichē temnousin heparatai, autos temnein men ouk anechomenos, esthiōn de to temnomenon.
First of all, look at its position and the variety of its shapes. For it is not all flat, nor all steep, but is divided into mountains, glens, and plains. One may see in the middle of great plains hills raised to a height, and between the mountains some low and smooth places shaped like bays of the sea. And the Maker divided the mountains themselves for the use of human beings: separating them by deep ravines, he devised courses for the winter waters, and built for people easy roads through difficult country. The mountains supply the builders' craft with material, and the plains supply an abundance of wheat. And the variety of its position not only feeds but also delights people's eyes, for what is uniform tends to bring on satiety quickly. Tell me, who arranged these things so? Who … stored up such power in them that so many cycles of years have not used up the treasure? Who keeps what exists unmoved? Who drives the streams of the rivers? Who pushes forth the birth pangs of the springs? See them here gushing up on the summits of the mountains and pouring their streams down from above, and there, not even in … supplying people with their waters. For so that you may not think that the nature of water leaps upward of its own accord, the Maker teaches you through the facts themselves that water, obeying the divine word, reaches the mountain tops without effort, but when forced by your art it does not rise to the surface of the plains; you dig and deepen wells, and you enjoy the water by drawing it up from below. For you are a fellow slave of the elements, not their maker. But for the Maker it is easy to draw the nature of water up not only to the mountain top but also into mid-air, to sweeten what is bitter, to freeze what is loose, to loosen what is bound, to separate what is continuous, to stop what flows, to show what by nature moves downward running upward, and to warm what is cold without fire. And he does this for your sake, ungrateful as you are, so that you may enjoy hot springs not made by hands and treat the ailments of the body. These too he has set before you in variety, fitted for opposite uses. Some relax the tense sinews, others tighten and brace the slack ones; some fight phlegm, others black bile; others dry up sores. So much use has your guardian set before you even in hot waters; yet nothing persuades you not to blaspheme, but you go on being ungrateful, reviling, and sick with the disease of Mani, who, while enjoying food and drink, reviles … and curses those who cut the grain and divide the bread, refusing to cut it himself but eating what is cut.
2.4PG 83
Οὕτω καὶ σὺ, μυρίων ὅσων ἀγαθῶν ἀπολαύων, ὧν ὁ Δημιουργός σοι προσφέρει χαθεχάστην ἡ μέραν διὰ τῆς κτίσεως, ἀχαριστεῖς τῷ προσφέροντι, καὶ λοιδηορῇ, Κκαὶ βλασφημεῖς, λέγων αὐτὸν μὴ προνοεῖν ὧν πεποίηκεν. Ὅρα δὲ πόσην ἀδικίαν αὐτοῦ χαταψηφίζῃ, τοιαῦτα συκοφαντῶν. Τί δήποτε γὰρ καὶ “πεποίηκε, τούτων ἐπιμελεῖσθαι μὴ θέλων; Τίνος δὲ χάριν οὐ κήδεται; ὡς δυνάμενος μὲν, οὐ βουλόμενος δέ; ἣ βούλεται μὲν, οὐ δύναται δέ; ᾿Λλλ᾽ ὅτι μὲν δύναται, μαρτυρεῖ τὰ γεγονότα. Πῶς γὰρ ἂν ἐποίησε τῶν ὁρωμένων τὰ μεγέθη, τὰ κάλλη, τὴν ἀρμονίαν, δύναμιν οὐκ ἔχων ἀρχοῦσαν τῇ γνώμῃ; Πῶς δ᾽ ἂν εἰς κοινωνίαν καὶ σχέσιν τὰ διεστῶτα συνήγαγεν, ὕδωρ καὶ πῦρ, ἡμέραν καὶ νύκτα, καὶ μίαν ἐκ πάντων ἁρμονίαν καὶ συμφωνίαν εἰργάσατο, ὁ προνοεῖν οὐ δυνάμενος; Μεῖζον γὰρ πολλῷ τῷ μέτρῳ, τὸ ἐκ μὴ ὄντων εἰς τὸ εἶναι παραγαγεῖν, τοῦ τῶν ὄντων προνοεῖν. ᾿Αλλ᾽ ὅτι μὲν δύναται, μάρτυς ἢ κτίσις " ὅτι δὲ καὶ βούλεται, πάλιν αὐτὴ μαρτυρεῖ. Οὐ γὰρ ἄλλου τινὸς ἀναγκάζοντος ἐπὶ τὴν δημιουργίαν ἐλήλυθεν, οὔτε μὴν ὡς δεόμενος τὴν κτίσιν παρήγαγεν " ἀλλὰ ἀγαθὸς ὧν, καὶ ἀγαθότητα ἔχων μέτρου παντὸς μείζονα, ἠθέλησε καὶ τοῖς μὴ οὖσι τὸ εἶναι δωρήσασθαι. Ὃ δὲ τοσαύτῃ περὶ τὰ μὴ ὄντα χρησάμενος ἀγαθότητι, πῶς ἂν γεγονότων ἀμελήσειεν; Οὔτε γὰρ ἔστιν εἰπεῖν, ὡς ἐφθόνησε γεγονόσιν " ἄφθονον γὰρ ἔχει τὴν φύσιν, καὶ πάθουπαντὸς ἐλευθέραν. Ἵνα δὲ ἐκ πολλοῦ τοῦ περιόντος χρόν τι αὑτοὺς προσερωτήσωμεν. Τί δήποτε γὰρ, εἴπατε, τῇ τὸ εἶναι παρ᾽ αὑτοῦ λαθούσῃ ἐφθόνησε κτίσει: Διὰ τὸ μέγεθος - ᾿Αλλ᾽ αὐτὸς ἄχτιατός ἐστι καὶ ἀόριστος, οὔτε ἀρχὴν ἐσχηκὼς, οὔτε τέλος δεξάμενος πώποτε, πάντα περιέχων, ὑπ᾽ οὐδενὸς δὲ περιγραφόμενος " ἐν τῇ χειρὶ γὰρ αὐτοῦ τὰ πέρατα τῆς γῆς, καὶ αὐτὸς ἐμέτρησε τῇ χειρὶ αὑτοῦ τὸ ὕδωρ, καὶ τὸν οὐρανὸν σπιθαμῇ, καὶ πᾶσαν τὴν γῆν δρακί, ᾿Αλλὰ διὰ τὸ χάλλο:; ᾿Αλλ᾽ ὑπ᾽ αὐτοῦ γεγένηται. Οὐδεὶς δὲ, οὐδὲ τῶν ἄγαν φθονερωτάτων ἀνθρώπων, οἰκίαν εὐπρεπῆ γαὶ λαμπρὰν δειμάμενος, ἐφθόνησε ταύτῃ πώποτε, ἀλλ᾽ ἐναδρύνεται, καὶ σεμνύνεται, καὶ οὗτός τε γάνγυται, καὶ τοῖς ἀγνοοῦσιν ὑποδείκνυσιν. Ὅσον δὲ τὸ τῆς κτίσεως κάλλος τοῦ νοεροῦ φωτὸς τοῦ πεποιηχόπος ἀφέστηκε, τίς ἂν μετρήσειε λόγος; Ὁρᾶτε τοιγαροῦν ποῦ τὰ τῆς ἀσεδείας κεχώρηκε. Τῶν γὰρ πονηροτάτων ἀνθρώπων, οὐ μόνον οὐ φθονούντων ταῖς ὑπ᾽ αὑτῶν οἰχοδομουμέναις οἰκίαις, ἀλλὰ καὶ τος πηγὴν, καὶ ὑπ᾽ οὐδενὸς πάθους θολοῦσθαι χυΐαν, φθόνῳ βάλλεσθαι λέγειν, ποίας ἀσεθείας ὑπερόολὴν καταλείπει; Εἰ τοίνυν καὶ δύναται κατἐχειν τοὺς τῆς κτίσεως οἴακας, καὶ βούλεται αὐτὴν πάντων ἀγαθῶν ἀπολαύειν, δῆλον ὅτι καὶ κήδεται, καὶ ἐφέστηκε, καὶ τῶν ἡνιῶν ἐπειλημμένος, τὴν γενητὴν ἅπασαν φύσιν ἡνιοχεῖ, καὶ οὐδὲν ἀτημέλητον καταλείπει.
Houtō kai sy, myriōn hosōn agathōn apolauōn, hōn ho Dēmiourgos soi prospherei chathechastēn hē meran dia tēs ktiseōs, acharisteis tǭ prospheronti, kai loidēorę̄, Kkai blasphēmeis, legōn auton mē pronoein hōn pepoiēken. Hora de posēn adikian autou chatapsēphizę̄, toiauta sykophantōn. Ti dēpote gar kai “pepoiēke, toutōn epimeleisthai mē thelōn? Tinos de charin ou kēdetai? hōs dynamenos men, ou boulomenos de? hē bouletai men, ou dynatai de? ᾿Lll᾽ hoti men dynatai, martyrei ta gegonota. Pōs gar an epoiēse tōn horōmenōn ta megethē, ta kallē, tēn armonian, dynamin ouk echōn archousan tę̄ gnōmę̄? Pōs d᾽ an eis koinōnian kai schesin ta diestōta synēgagen, hydōr kai pyr, hēmeran kai nykta, kai mian ek pantōn harmonian kai symphōnian eirgasato, ho pronoein ou dynamenos? Meizon gar pollǭ tǭ metrǭ, to ek mē ontōn eis to einai paragagein, tou tōn ontōn pronoein. ᾿All᾽ hoti men dynatai, martys ē ktisis " hoti de kai bouletai, palin autē martyrei. Ou gar allou tinos anankazontos epi tēn dēmiourgian elēlythen, oute mēn hōs deomenos tēn ktisin parēgagen " alla agathos hōn, kai agathotēta echōn metrou pantos meizona, ēthelēse kai tois mē ousi to einai dōrēsasthai. Ho de tosautę̄ peri ta mē onta chrēsamenos agathotēti, pōs an gegonotōn amelēseien? Oute gar estin eipein, hōs ephthonēse gegonosin " aphthonon gar echei tēn physin, kai pathoupantos eleutheran. Hina de ek pollou tou periontos chron ti hautous proserōtēsōmen. Ti dēpote gar, eipate, tę̄ to einai par᾽ hautou lathousę̄ ephthonēse ktisei: Dia to megethos - ᾿All᾽ autos achtiatos esti kai aoristos, oute archēn eschēkōs, oute telos dexamenos pōpote, panta periechōn, hyp᾽ oudenos de perigraphomenos " en tę̄ cheiri gar autou ta perata tēs gēs, kai autos emetrēse tę̄ cheiri hautou to hydōr, kai ton ouranon spithamę̄, kai pasan tēn gēn draki, ᾿Alla dia to challo:? ᾿All᾽ hyp᾽ autou gegenētai. Oudeis de, oude tōn agan phthonerōtatōn anthrōpōn, oikian euprepē gai lampran deimamenos, ephthonēse tautę̄ pōpote, all᾽ enadrynetai, kai semnynetai, kai houtos te gangytai, kai tois agnoousin hypodeiknysin. Hoson de to tēs ktiseōs kallos tou noerou phōtos tou pepoiēchopos aphestēke, tis an metrēseie logos? Horate toigaroun pou ta tēs asedeias kechōrēke. Tōn gar ponērotatōn anthrōpōn, ou monon ou phthonountōn tais hyp᾽ hautōn oichodomoumenais oikiais, alla kai tos pēgēn, kai hyp᾽ oudenos pathous tholousthai chyïan, phthonǭ ballesthai legein, poias asetheias hyperoolēn kataleipei? Ei toinyn kai dynatai katechein tous tēs ktiseōs oiakas, kai bouletai autēn pantōn agathōn apolauein, dēlon hoti kai kēdetai, kai ephestēke, kai tōn hēniōn epeilēmmenos, tēn genētēn hapasan physin hēniochei, kai ouden atēmelēton kataleipei.
So you too, enjoying countless good things which the Creator brings you every day through creation, are ungrateful to the giver, revile him, and blaspheme, saying that he does not care for what he has made. See how great an injustice you charge him with by such slander. Why did he make these things if he did not want to care for them? For what reason does he not care? Because he can but will not? Or because he wills but cannot? That he can, the things that have come to be bear witness. For how could he have made the greatness, the beauty, the harmony of the things we see, if he had no power equal to his purpose? How could he have brought things far apart into fellowship and relation, water and fire, day and night, and produced from them all one harmony and concord, if he were unable to exercise providence? For it is greater by far to bring into being from what is not than to provide for what is. That he can, creation is a witness; and that he also wills, creation again bears witness. For he did not come to the work of creation because someone else compelled him, nor did he bring forth creation because he needed it; but being good, and having a goodness greater than every measure, he willed to give being even to things that were not. And how could he who showed such goodness toward things that were not neglect things that have come to be? Nor can one say that he begrudged them once they had come to be; for his nature is free of envy and of every passion. But to give them more than enough, let us ask them a further question. Why, tell us, should he begrudge creation, which received its being from him? Because of its greatness? But he is uncreated and unbounded, having had no beginning and never receiving an end, containing all things and circumscribed by nothing; for "in his hand are the ends of the earth," and he "measured the water with his hand, and heaven with a span, and all the earth with a handful." Because of its beauty, then? But it came to be by him. No one, not even among the most envious of men, who has built a handsome and splendid house, has ever begrudged it; rather he delights in it, prides himself on it, rejoices in it, and shows it to those who do not know it. And what argument could measure how far the beauty of creation falls short of the intelligible light of its maker? See, then, where impiety has gone. When the wickedest of men not only do not begrudge the houses they have built but even … to say that God, the spring of goodness, who cannot be troubled by any passion, is struck by envy: what excess of impiety does that leave out? If, then, he can hold the tiller of creation, and wills that it enjoy all good things, it is plain that he also cares for it and presides over it, and holding the reins drives the whole created nature, leaving nothing uncared for.
2.5PG 83
Καὶ ὅτι ταῦθ᾽ οὕτως ἔχει, μετάθδηθι πάλιν ἐπὶ τὴν θάλατταν, καὶ βλέπε ταύτης τὰ χύτη, τὰ μεγέθη, τὴν εἰς πελάγη διαίρεσιν, τὰς ἀκτὰς, τοὺς ὅρμους, τὰς ἐν μέσῳ νήσους, τῶν ἰχθύων τὰ γένη, τὰ εἴδη, τὰ σχήματα, τὴν ποικιλίαν, τὴν πρὸς τὴν χέρσον φιλίαν, τὰ τῶν κυμάτων σχιοτήματα, τὲν ἐπικείμενον αὐτοῖς τῆς προνοίας χαλινὸν, δι᾽ ὄν τὴν ἥπειρον ἐπιχλύζειν οὐ δύναται, ἀλλ᾽ ὁρμῶντα κατὰ τῆς ψάμμου φοθδεῖται τοὺς ὄρους, καὶ τὸν θεῖον ἐχεῖΐ νόμον γεγραμμένον ὁρῶντα, οἷόν τις γαῦρος ἵππος καὶ εἰς τοὐπίσω χωρεῖ, ὥσπερ μεταμελάμενα ὅτι καὶ τῇ ψάμμῳ προσέψαυσε. Διὰ ταύτης ἔστιν ἰδεῖν τὰς μεμερισμένας ἠπείρους, καὶ πόῤῥωθεν ἀλλήλων ἐνθεῖναι τῇ φύσει τῶν ἀνθρώπων ὁ Ποιητὴς ἐθελήσας, ταῖς χρείαις αὐτοὺς ἀλλήλοις συνέδησε. Διὰ ταύτης τὰς μακρὰς ἀποδημίας ποιούμεθα, καὶ τὰς χρείας παρ᾽ ἀλλήλων ἐρανιζόμεθα, καὶ τῶν ἀναγκαίων τὰς ὕλας ἀντιδιδόαμεν. Οὔτε γὰρ εἴασεν ὁ κηδεμὼν ἔκαστον τμῆμα τῆς γῆς ἅπασαν τοῖς ἀνθρώποις φέρειν τὴν χρείαν, ἵνα μὴ τὸ ἀνενδεὲς τῇ φιλίᾳ λυμήνηται. Ὑδριστὴς γὰρ ὁ κόρος, κκαὶ ἀταξίας πατήρ. Πρόχειται τοιγαροῦν ἡ θάλασσα μέση τῆς οἰκουμένης, εἰς κόλπους μυρίους διῃρημένη, οἷόν τις πόλεως μεγίστης ἀγορὰ, πᾶσαν τῶν ἀναγκαίων τὴν ἀφθονίαν παρέχουσα, καὶ πολλοὺς πρατῆρας καὶ ὠνητὰς δεχομένη, καὶ τούς τε ἐντεὺθεν ἐκεῖσε παραπέμπουσα, καὶ τοὺς ἐκεῖθεν ἄγουσα τἧδε. Ἐπειδὴ γὰρ ἐπίπονος ἡ διὰ τῆς ἢπείρου πορεία, οὐκ ἐπίπονον δὲ μόνον ἦν, ἀλλὰ καὶ ἀδύνατον, διὰ ταύτης πᾶσαν ἀναπληρῶσαι τὴν ἔνδειαν, πρόκειται τῆς θαλάττης τὰ νῶτα, σκάφη καὶ σμικρὰ καὶ μεγάλα δεχόμενα, καὶ φόρτον πολὺν καὶ ἀναγκαῖον τοῖς δεομένοις χομίζοντα. "Ἔστι γὰρ ἰδεῖν μιᾶς ὁλκάδος φορτία πολλὰς κτηνῶν χιλιάδας ἀχθοφορούσας. “ἵνα δὲ μὴ δυσχεραίνωσιν οἱ ταύτης ὁδῖται, οἷόν τινας σταθμοὺς χατέπηξε τὰς νήσους ὁ Ποιητὴς, ἐν αἷς χαταγόμενοι, καὶ διαναπαυόμενοι, καὶ τὰς χρείας ὠνούμενοι, πάλιν ἀπαίρουσιν ἔνθα ἂν τὴν ὁρμὴν ἔχωσιν. Αἰσχύνθητι τοιγαροῦν τῶν εὐεργεσιῶν τὸ πλῆθος, εἶπεν ἡ θάλασσα. Ἃρεἰόττει σοι γὰρ μᾶλλον, ἢ τῇ Σιδῶνι, τοῦ προφήτου τὰ ῥήματα. Ἡ μὲν γὰρ ἀγνοοῦσα τὸν Ποιητὴν, εἰς πολλοὺς τὸ Θεῖον διύρει θεοὺς, καὶ τὴν μίαν προσκύνησιν χατατέμνουσα, τοῖς μὴ οὖσι ταύτην προσέφερεν, οὐκ ἀρνουμένη τὴν Πρόνοιαν, ἀλλὰ τούτοις αὐτὴν προσάπτουσα. Οὐ γὰρ ἂν ἔθυσεν οἷς ἐνόμιζε θεοῖς, εἰ μὴ λίαν ἑαυτὴν ἔπειθεν, ὡς καὶ ὠφέλειαν πορίζουσι, καὶ βλάθην ἀποτρέπουσι. Σὺ δὲ τῆς πολυθέου πλάνης ἀπηλλαγμένος καὶ πάντα τὰ ὁρώμενα ὁμολογῶν εἶναι ποιήματα, καὶ τὸν τούτων Ποιητὴν προσκυνῶν, ἐχδάλλεις αὐτὸν ὧν ἐποίησε, καὶ πέῤῥω ποὺ χαθίζεις τῆς κτίσεως, καὶ τὸν τοσοῦτον κόσμον ἀχυδέρνητον εἶναι λέγεις, καὶ οἷόν τι σκάφος ἀνερμάτιστον ὡς ἔτυχε φέρεσθαι. Αἰσχύνθητι τοιγαροῦν τὰς διὰ θαλάττης εὐεργεσίας, τὰς ἐκ γῆς, τὰς ἐξ ἀέρος, τὰς ἐξ ἡλίου, οὐρανὸν τὸν ἐπικείμενον ὅροφον, Αἰδέσθητι τὸν δασμὸν, ὃν λαμδάνεις παρὰ τῆς κτίσεως " δασμοφορεῖ γάρ σοι τῶν εἰρημένων ἕκαστον, καὶ οἷόν τινα φόρον προσφέρει τὴν χρείαν "» ἥλιος μὲν φωτίζει, θερμαίνει, τοὺς ἐκ γῆς πεπαίνει καρπούς" σελήνη δᾳδουχεῖ σοι νύκτωρ" ἀστέρες, ἐπὶ γῆς μένοντί σοι τὸν νυκτερινὸν δηλοῦσι καιρὸν, καὶ τῶν ὡρῶν τὰς μεταδολὰς προσημαίνουσι, θα- “λαττίῳ δὲ γινομένῳ ποδηγοὶ γίνονται πρὸς τὴν ἤπειρον " ἀὴρ, ἀναπνεόμενος μὲν, τὴν ἔμφυτόν σου χαταψύχει θερμότητα - ὕων δὲ, τοὺς τῆς γεωργίας ἐκτρέφει καρπούς " χρυμὸν ἐργαζόμενος, παύει μὲν τὴν ἐπὶ τὰ ἄνω βλάστην, καὶ φντῶν, καὶ σπερμά-
Kai hoti tauth᾽ houtōs echei, metathdēthi palin epi tēn thalattan, kai blepe tautēs ta chytē, ta megethē, tēn eis pelagē diairesin, tas aktas, tous hormous, tas en mesǭ nēsous, tōn ichthyōn ta genē, ta eidē, ta schēmata, tēn poikilian, tēn pros tēn cherson philian, ta tōn kymatōn schiotēmata, ten epikeimenon autois tēs pronoias chalinon, di᾽ on tēn hēpeiron epichlyzein ou dynatai, all᾽ hormōnta kata tēs psammou phothdeitai tous orous, kai ton theion echeiï nomon gegrammenon horōnta, hoion tis gauros hippos kai eis toupisō chōrei, hōsper metamelamena hoti kai tę̄ psammǭ prosepsause. Dia tautēs estin idein tas memerismenas ēpeirous, kai porrhōthen allēlōn entheinai tę̄ physei tōn anthrōpōn ho Poiētēs ethelēsas, tais chreiais autous allēlois synedēse. Dia tautēs tas makras apodēmias poioumetha, kai tas chreias par᾽ allēlōn eranizometha, kai tōn anankaiōn tas hylas antididoamen. Oute gar eiasen ho kēdemōn ekaston tmēma tēs gēs hapasan tois anthrōpois pherein tēn chreian, hina mē to anendees tę̄ philią lymēnētai. Hydristēs gar ho koros, kkai ataxias patēr. Procheitai toigaroun hē thalassa mesē tēs oikoumenēs, eis kolpous myrious dię̄rēmenē, hoion tis poleōs megistēs agora, pasan tōn anankaiōn tēn aphthonian parechousa, kai pollous pratēras kai ōnētas dechomenē, kai tous te enteuthen ekeise parapempousa, kai tous ekeithen agousa tēde. Epeidē gar epiponos hē dia tēs ēpeirou poreia, ouk epiponon de monon ēn, alla kai adynaton, dia tautēs pasan anaplērōsai tēn endeian, prokeitai tēs thalattēs ta nōta, skaphē kai smikra kai megala dechomena, kai phorton polyn kai anankaion tois deomenois chomizonta. "Esti gar idein mias holkados phortia pollas ktēnōn chiliadas achthophorousas. “hina de mē dyscherainōsin hoi tautēs hoditai, hoion tinas stathmous chatepēxe tas nēsous ho Poiētēs, en hais chatagomenoi, kai dianapauomenoi, kai tas chreias ōnoumenoi, palin apairousin entha an tēn hormēn echōsin. Aischynthēti toigaroun tōn euergesiōn to plēthos, eipen hē thalassa. Hareiottei soi gar mallon, ē tę̄ Sidōni, tou prophētou ta rhēmata. Hē men gar agnoousa ton Poiētēn, eis pollous to Theion diyrei theous, kai tēn mian proskynēsin chatatemnousa, tois mē ousi tautēn prosepheren, ouk arnoumenē tēn Pronoian, alla toutois autēn prosaptousa. Ou gar an ethysen hois enomize theois, ei mē lian heautēn epeithen, hōs kai ōpheleian porizousi, kai blathēn apotrepousi. Sy de tēs polytheou planēs apēllagmenos kai panta ta horōmena homologōn einai poiēmata, kai ton toutōn Poiētēn proskynōn, echdalleis auton hōn epoiēse, kai perrhō pou chathizeis tēs ktiseōs, kai ton tosouton kosmon achydernēton einai legeis, kai hoion ti skaphos anermatiston hōs etyche pheresthai. Aischynthēti toigaroun tas dia thalattēs euergesias, tas ek gēs, tas ex aeros, tas ex hēliou, ouranon ton epikeimenon horophon, Aidesthēti ton dasmon, hon lamdaneis para tēs ktiseōs " dasmophorei gar soi tōn eirēmenōn hekaston, kai hoion tina phoron prospherei tēn chreian "» hēlios men phōtizei, thermainei, tous ek gēs pepainei karpous" selēnē dądouchei soi nyktōr" asteres, epi gēs menonti soi ton nykterinon dēlousi kairon, kai tōn hōrōn tas metadolas prosēmainousi, tha- “lattiǭ de ginomenǭ podēgoi ginontai pros tēn ēpeiron " aēr, anapneomenos men, tēn emphyton sou chatapsychei thermotēta - hyōn de, tous tēs geōrgias ektrephei karpous " chrymon ergazomenos, pauei men tēn epi ta anō blastēn, kai phntōn, kai sperma-
And to see that this is so, cross over again to the sea and look at its depths, its size, its division into open seas, its shores, its anchorages, the islands in its midst, the kinds of fish, their forms, their shapes, their variety, its friendship with the dry land, the breaking of the waves, and the bridle of providence laid on them, by which it cannot flood the mainland; but rushing against the sand it fears the boundary, and seeing the divine law written there, like a proud horse it draws back, as though regretting that it had even touched the sand. Through it one can see the continents divided and lying far from one another … the Maker, wishing to implant … in human nature, bound them to one another by their needs. Through it we make long journeys, gather what we need from one another, and exchange the materials of necessities. For the guardian did not allow each portion of the earth to bear everything people need, so that self-sufficiency might not harm friendship; for satiety is insolent and the father of disorder. So the sea lies in the middle of the inhabited world, divided into countless bays, like the market of a very great city, supplying an abundance of all necessities, receiving many sellers and buyers, sending those from here to there and bringing those from there to here. For since travel by land is laborious, and it would be not only laborious but impossible to supply every lack by that means, the back of the sea lies open, receiving ships small and great and carrying much necessary cargo to those in need. For one can see the cargo of a single merchant ship equal to the loads of many thousands of pack animals. And so that those who travel on it may not be distressed, the Maker fixed the islands like staging posts, where they put in, rest, buy what they need, and set off again wherever they are bound. Be ashamed, then, at the multitude of benefits, "said the sea." For the prophet's words suit you better than Sidon. For she, not knowing the Maker, divided the Divine into many gods, and cutting up the one worship, offered it to beings that do not exist; yet she did not deny Providence, but attached it to them. For she would not have sacrificed to those she thought gods unless she was fully persuaded that they provide benefit and avert harm. But you, freed from the error of many gods, confessing that all things seen are works made, and worshipping their Maker, drive him out of what he made, seat him somewhere far from creation, and say that so great a world is without a pilot and is carried along at random like an unballasted ship. Be ashamed, then, of the benefits from the sea, from the earth, from the air, from the sun, from heaven, the roof set over you. Respect the tribute you receive from creation; for each of the things mentioned pays you tribute and brings its use as a kind of tax: the sun gives light and warmth and ripens the fruits of the earth; the moon carries a torch for you at night; the stars show you the time of night when you stay on land and foretell the changes of the seasons, and when you go to sea they become your guides to land; the air, when breathed, cools your inborn heat, when it rains, it nourishes the crops of the farm, and when it produces frost, it stops the upward growth of plants and seeds,
2.6PG 83
των, εἰς δὲ τὰς ῥίζας ἐκπέμπει τὴν αὐξητιχὴν δύναμιν, καὶ οἷόν τινι μάστιγι τῷ χρυμῷ, τὴν ἄνω φερομένην ἐπὶ τὰ κάτω διώκει., Διαφθείρει τῶν ἑρπετῶν τὰ σώματα, καὶ φυτοῖς καὶ σπέρμασι λυμαινόμενα " χορηγεῖ σοι τῶν τροφίμων ὀρνίθων τὰ γένη. Καὶ τί δεῖ λέγειν τοὺς ἀπὸ γῆς καρποὺς, τοὺς ἐκ πηγῶν, τοὺς ἐκ ποταμῶν, τοὺς ἐκ θαλάττης; Ἰούτων ἀπολαύων ἀμνημονεῖς τοῦ δοτῆρος; Καὶ τὴν κτίσιν τρυγῶν, κατὰ τοῦ Κτίστου λυττᾷς, καὶ δωρεῶν, ταύτας ἐν ταῖς χερσὶ περιφέρων, ἀλλ᾽ ὡδίγεις τὴν ἀντίῤῥησιν; Οἶδα γάρ σου τὰς ἀντιθέσεις, ἐγὼ δὲ οὔτε ταύτας τῷδε τῷ λόγῳ προσθήσω, οὔτε τάς λύσεις προσαρμόσω. “Ἕτερον δὲ λόγον συνεργὸν ἔχων, τὴν ὑπὸ σοῦ πολεμουμένην Β προμήθειαν ὑφῆναι διὰ τούτων βεδούλευμαι. Ἐνταῦθά σε τοίνυν καταλιπὼν, καὶ τῇ τῶν εἰρημένων ἐντρυφῆσαι θεωρίᾳ παρακαλέσας, καὶ πανταχόθεν ἑλκῦσαι τὴν ὠφέλειαν, τὸν τοῦ παντὸς Κυδερνήτην που ᾧ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
tōn, eis de tas rhizas ekpempei tēn auxētichēn dynamin, kai hoion tini mastigi tǭ chrymǭ, tēn anō pheromenēn epi ta katō diōkei., Diaphtheirei tōn herpetōn ta sōmata, kai phytois kai spermasi lymainomena " chorēgei soi tōn trophimōn ornithōn ta genē. Kai ti dei legein tous apo gēs karpous, tous ek pēgōn, tous ek potamōn, tous ek thalattēs? Ioutōn apolauōn amnēmoneis tou dotēros? Kai tēn ktisin trygōn, kata tou Ktistou lyttąs, kai dōreōn, tautas en tais chersi peripherōn, all᾽ hōdigeis tēn antirrhēsin? Oida gar sou tas antitheseis, egō de oute tautas tǭde tǭ logǭ prosthēsō, oute tas lyseis prosarmosō. “Heteron de logon synergon echōn, tēn hypo sou polemoumenēn B promētheian hyphēnai dia toutōn bedouleumai. Entautha se toinyn katalipōn, kai tę̄ tōn eirēmenōn entryphēsai theōrią parakalesas, kai pantachothen helkysai tēn ōpheleian, ton tou pantos Kydernētēn pou hǭ prepei doxa eis tous aiōnas tōn aiōnōn. Amēn.
and sends the power of growth down into the roots, and with the frost as a whip it drives downward what was moving upward. It destroys the bodies of reptiles that damage plants and seeds; it supplies you with the kinds of birds good to eat. And why speak of the fruits of the earth, of springs, of rivers, of the sea? Enjoying these, do you forget the giver? Harvesting creation, do you rage against the Creator, and … gifts, carrying them in your hands, and yet labor to bring forth your contradiction? For I know your objections; but I will neither add them to this discourse nor fit the answers to them. I have decided to weave the defense of the forethought you attack through these points with the help of another discourse. Here, then, I leave you, urging you to delight in the contemplation of what has been said and to draw benefit from every side, … the pilot of the universe, to whom glory is fitting to the ages of ages. Amen.
Chapter 3
3.1PG 83
Οἱ μὲν εὖ μάλα πως τὸ σῶμα διακείμενοι, τῆς ἀπὸ τῶν ἰατρῶν θεραπείας; οὐ δέονται" ἀχραιφνὴς γὰρ ὑγεία τῆς τῶν φαρμάκων ἐπικουρίας οὐκ ἐνδεής" οἱ δ᾽ ὑπὸ νόσου πολεμούμενοι, καλεῖν εἰώθασι τοὺς ἰατροὺς εἰς βοήθειαν, καὶ τοῖς ὅπλοις τῆς τέχνης κατὰ τῶν παθῶν χρώμενοι συνεργοῖς, ὥσπερ τινὰς πολεμίους ἐκ τῶν σωμάτων διώκειν ἐπιχειροῦσιν. Ἰατρικὴ γὰρ τέχνη σωμάτων ἐπίκουρος, καὶ παθῶν ἐπίόουλος. Καὶ τὰς ψυχὰς τοίνυν οἱ μὲν ἐῤῥωμένας ἔχοντες, καὶ τῇ τῆς εὑσεύείας ὑγείᾳ λαμπρυνομένας, τῶν διδασχαλιχῶν φαρμάκων οὐ χρήζουσιν" οἱ δὲ προλήψει πονηρᾷ κατεχόμενοι, καὶ τῶν βδελυρῶν δογμάτων τὴν νόσον δεξάμενοι, καὶ τῷ χρόνῳ τὴν διάθεσιν ἕξιν ἐργασάμενοι, πολλῶν μὲν δέονται καθαρτη ρίων, τὴν μοχθηρὰν ἐχείνην ὕλην ἀναμοχλεῦσαι δυναμένων, καὶ τὰς ψυχὰς καθαρὰς ἀποφῆναι" πολλῶν δὲ φαρμάκων, τοὺς γεννητιχοὺς ἐκείνης πόρους τῷ δραστηρίῳ χλώντων τε καὶ φραττόντων, καὶ τὰς Ἢ πονηρὰς ὠδῖνας παυόντων. Ἐπειδὴ τοίνυν παγχάλεπὸς καὶ δυστράπελος τῶν τὴν κτίσιν προνοίας ἀποστερεῖν ἐπιχειρούντων ἧ νόσος, δύο μὲν αὐτοῖς ἤδη φάρμακα προηνέγχαμεν, ἐκ τῶν τῆς κτίσεως μορίων ταῦτα χεράσαντες " ἵνα δὲ πρόῤῥιζον ἀνασπάσωμεν τὴν νόσον, καὶ τέλεον αὐτοὺς τῆς χαλεπῆς ἀπαλλάξωμεν ἀῤῥωστίας, καὶ τρίτον αὑτοῖς κατασκευάσαι τε καὶ προσενεγκεῖν πειρασόμεθα. Τῆς δὲ κατασκευῆς τὰς ὕλας οὐκ ἐξ οὐρανοῦ, καὶ γῆς, καὶ θαλάττης, οὐδ᾽ ἐξ ἡλίου, καὶ σελήνης, καὶ τῶν ἄλλων φωστήρων, οὐδ᾽ ἐξ ἀέρος, καὶ νεφῶν, καὶ πνευμάτων, οὐδ᾽ ἐκ ποταμῶν, και πηγῶν, καὶ φρεάτων, ἀλλ᾽ ἐξ αὐτῶν τῶν βλασφημεῖν ἐπιχειρούντων ληψόμεθα. Στόμα γὰρ εἰληφότες παρὰ τοῦ κτίσαντος, ἵν᾽ ὑπὲρ ὧν ἀπολαυουσιν ἀγαθῶν τῷ δοτῆρι τὸν ὕμνον προσφέρωσιν, οὐ μόνον ὑμνεῖν οὐκ ἐθέλουσιν, ἀλλὰ καὶ βλασφημίαις τὴν γλῶσσαν μιαίνουσι, καὶ τὸ λογικὸν ἀτιμάζουσιν ὄργανον. ᾿Αρχεῖ δὲ καὶ τοῦτο μόνον τὸ μόριον δεῖξαι τοῦ πεποιηκότος, οὐ τὴν σοφίαν μόνον, ἀλλὰ καὶ τὴν ἄπλητον φιλανθρωπίαν. Ὀργάνῳ γὰρ ἔοικεν ἀπὸ χαλκῶν συγκειμένῳ καλάμων, καὶ ὑπ᾽ ἀσκῶν ἐχφυσουμένῳ, καὶ κινουμένῳ ὑπὸ τῶν τοῦ τεχνίτου δακτύλων, καὶ ἀποτελοῦντι τὴν ἐναρμόνιον ἐχείνην χήν. ᾿Αλλ᾽ οὐκ ἧ φύσις παρὰ τῆς τέχνης, ἡ τέχνη δὲ παρὰ τῆς φύσεως ἐδιδάχθη τῆς τερπνῆῇς ἐκείνης ἢχῆς τὸ μηχάνημα" ἀρχέτυπον γὰρ τῆς τέχνης ἣ φύσις, ἴνδαλμα δὲ τῆς φύσεως ἡ τέχνη. ἤΆθρει τοιγαροῦν ὁ λόγου μὲντετυχηχὼς, ἀτιμάζων δὲ τῇ τιμῇ τὸν τιμήσαντα, πῶς ὑπόκειται μὲν ὃ πνεύμων δίκην ἀσχοῦ, ἀποθλίδουσι δὲ αὐτὸν, οὐ πόδες ἀνθρώπου, ἀλλ᾽ οἱ περικείμενοι τῷ θώρακι μύες, συστέλλοντες αὐτὸν καὶ διαστέλλοντες. ᾿Αναπέμπει δὲ οὑτοσὶ διὰ τῆς τραχείας ἀρτηρίας τὸ πνεῦμα, τὸ δὲ συνωθούμενον, ἀνοίγει μὲν τὴν ἐπιγλωττίδα, φέρεται δὲ διὰ τοῦ φάρυγγος ἐπὶ τὸ στόμα.
Hoi men eu mala pōs to sōma diakeimenoi, tēs apo tōn iatrōn therapeias? ou deontai" achraiphnēs gar hygeia tēs tōn pharmakōn epikourias ouk endeēs" hoi d᾽ hypo nosou polemoumenoi, kalein eiōthasi tous iatrous eis boētheian, kai tois hoplois tēs technēs kata tōn pathōn chrōmenoi synergois, hōsper tinas polemious ek tōn sōmatōn diōkein epicheirousin. Iatrikē gar technē sōmatōn epikouros, kai pathōn epiooulos. Kai tas psychas toinyn hoi men errhōmenas echontes, kai tę̄ tēs heuseueias hygeią lamprynomenas, tōn didaschalichōn pharmakōn ou chrēzousin" hoi de prolēpsei ponērą katechomenoi, kai tōn bdelyrōn dogmatōn tēn noson dexamenoi, kai tǭ chronǭ tēn diathesin hexin ergasamenoi, pollōn men deontai kathartē riōn, tēn mochthēran echeinēn hylēn anamochleusai dynamenōn, kai tas psychas katharas apophēnai" pollōn de pharmakōn, tous gennētichous ekeinēs porous tǭ drastēriǭ chlōntōn te kai phrattontōn, kai tas Ē ponēras ōdinas pauontōn. Epeidē toinyn panchalepos kai dystrapelos tōn tēn ktisin pronoias aposterein epicheirountōn hē nosos, dyo men autois ēdē pharmaka proēnenchamen, ek tōn tēs ktiseōs moriōn tauta cherasantes " hina de prorrhizon anaspasōmen tēn noson, kai teleon autous tēs chalepēs apallaxōmen arrhōstias, kai triton hautois kataskeuasai te kai prosenenkein peirasometha. Tēs de kataskeuēs tas hylas ouk ex ouranou, kai gēs, kai thalattēs, oud᾽ ex hēliou, kai selēnēs, kai tōn allōn phōstērōn, oud᾽ ex aeros, kai nephōn, kai pneumatōn, oud᾽ ek potamōn, kai pēgōn, kai phreatōn, all᾽ ex autōn tōn blasphēmein epicheirountōn lēpsometha. Stoma gar eilēphotes para tou ktisantos, hin᾽ hyper hōn apolauousin agathōn tǭ dotēri ton hymnon prospherōsin, ou monon hymnein ouk ethelousin, alla kai blasphēmiais tēn glōssan miainousi, kai to logikon atimazousin organon. ᾿Archei de kai touto monon to morion deixai tou pepoiēkotos, ou tēn sophian monon, alla kai tēn aplēton philanthrōpian. Organǭ gar eoiken apo chalkōn synkeimenǭ kalamōn, kai hyp᾽ askōn echphysoumenǭ, kai kinoumenǭ hypo tōn tou technitou daktylōn, kai apotelounti tēn enarmonion echeinēn chēn. ᾿All᾽ ouk hē physis para tēs technēs, hē technē de para tēs physeōs edidachthē tēs terpnēę̄s ekeinēs ēchēs to mēchanēma" archetypon gar tēs technēs hē physis, indalma de tēs physeōs hē technē. ēAthrei toigaroun ho logou mentetychēchōs, atimazōn de tę̄ timę̄ ton timēsanta, pōs hypokeitai men ho pneumōn dikēn aschou, apothlidousi de auton, ou podes anthrōpou, all᾽ hoi perikeimenoi tǭ thōraki myes, systellontes auton kai diastellontes. ᾿Anapempei de houtosi dia tēs tracheias artērias to pneuma, to de synōthoumenon, anoigei men tēn epiglōttida, pheretai de dia tou pharyngos epi to stoma.
Those whose bodies are in very good condition need no treatment from physicians, for unimpaired health does not need the help of drugs; but those attacked by disease usually call in physicians to help them, and using the weapons of the art as allies against their ailments, they try to drive them out of their bodies as though they were enemies. For the art of medicine is the ally of bodies and the plotter against ailments. So too with souls: those who have them strong and shining with the health of piety have no need of the medicines of teaching; but those held fast by a wicked prejudice, who have caught the disease of loathsome doctrines and by time have turned the condition into a settled habit, need many purgatives able to stir up that vicious matter and render their souls pure, and many medicines that by their potency close and block the passages that breed it and stop its evil labor pains. Since, then, the disease of those who try to deprive creation of providence is very severe and hard to turn, we have already brought them two medicines, blending them from the parts of creation; but in order to tear the disease out by the roots and free them completely from their grievous sickness, we will try to prepare and bring them a third. We will take the materials for preparing it not from heaven, earth, and sea, nor from the sun, moon, and other lights, nor from air, clouds, and winds, nor from rivers, springs, and wells, but from those very people who try to blaspheme. For having received a mouth from the one who created them, so that they might offer a hymn to the giver for the good things they enjoy, they are not only unwilling to sing his praise but even defile their tongue with blasphemies and dishonor the instrument of reason. This one part alone is enough to show not only the wisdom of its maker but also his boundless love for humankind. For it is like an organ made of bronze pipes, blown by bellows, moved by the fingers of the craftsman, and producing that harmonious sound. Yet nature was not taught by art, but art learned from nature the device of that delightful sound; for nature is the archetype of art, and art an image of nature. Consider, then, you who have received reason but by your honor dishonor the one who honored you, how the lung lies beneath like the bellows, and it is pressed not by a man's feet but by the muscles around the chest, which contract and expand it. It sends the breath up through the windpipe, and the breath, pushed together, opens the epiglottis and is carried through the throat to the mouth.
3.2PG 83
Ὁ δὲ λόγος, τῆς γλώττης οἷόν τινος δεξιᾶς. ἐπειλημμένος, ταύτην τοῖς ὁδοῦσι καθάπερ τοῖς χαλκοῖς ἐκείνοις προσφέρει χαλάμοις, καὶ ἄνω καὶ ῥᾳδίως κατασκευάζει ' συνεργεῖ δὲ αὐτῇ πρὸς τὴν εὐκολίαν τοῦ δρόμου, ὁ ὑποκείμενος ἀδὴν, οἷόν τις λιδὰς ἀναδλύζων νοτίδα. Ἐπειδὴ γὰρ αὐτὴν ὁ συχνὸς χκαταξηραίνει δρόμος, ἐδεῖτο μετρίας ὑγρότητος, τεγγούσης αὑτὴν καὶ λειαινούσης, καὶ τὴν κίνησιν τῆς τοῖς ὁδοῦσι τοῦ λόγου προσομιλοῦντος, καὶ τοῦ πνεύματος, ὡς ἔφην, φερομένου, καὶ τῶν χειλέων πτυσσομένων, καὶ τοῦ ἀέρος τῇ φορᾷ τοῦ πνεύματος ἀποτελεῖται φωνὴ, καὶ γίνεται ὄχημα τοῦ λόγου τὸ ἔνδοθεν ἐκφερόμενον πνεῦμα, καὶ ὡς περιττὸν ἀπωθεῖται τὸ λιγνυῶδες ἡ φύσις. Ἐπειδὴ γὰρ τοῦ ἐμφύτου θερμοῦ πηγὴν τὴν καρδίαν ὁ Πλάστης πεποίηκε, καὶ ἐκ τοῦδε τοῦ μορίου πᾶν τὸ σῶμα τῆς θερμῆς μεταλαμδάνει ποιότητος, ἐδεῖτο δὲ καὶ μικρᾶς τινος ἀναψύξεως πολλῷ τῷ θερμῷ συνεχομένη, καταπνεῖσθαι αὑτὴν δικ τοῦ πνεύμονος πεποίηκεν ὁ τῆς φύσεως Π᾿οιητῆς. Οὗτος γὰρ διὰ μὲν τῆς τραχείας ἀρτηρίας τὸ χαθαοὃν ἔξωθεν δέχεται πνεῦμα, διὰ δὲ τῆς λείας τοῦτο παραπέμπει τῇ εὐωνύμῳ τῆς καρδίας κοιλίᾳ " ἐκεῖθεν γὰρ, ὥς φασιν οἱ τὰ τοιαῦτα ἀχριδῶς ἱστορήσαντες, αὕτη, τὴν ἔκφυσιν ἔχει. Παραπέμπων δὲ οὗτος ὁ πνεύμων τὸ καθαρὸν πνεῦμα, τὸ λιγνυῶδες λαμδάνει, καὶ τοῦτο ὡς περιττὸν διὰ τῆς τραχείας ἀρτηρίας ἐπὶ τὰ ἔξω πάλιν ὠθεΐ, καὶ γίνεται τὸ περιττὸν καὶ ἄχρηστον παντελῶς, τοῦ νοῦ βουληθέντος, καὶ τὴν γλῶτταν ἐν ῥυθμῷ καὶ ἁρμονίᾳ κινήσαντος, ὄχημα τοῦ λόγου " καὶ τὸ ὡς βλαδερὸν ὑπὸ τῆς καρδίας ἐχφορούμενον, καὶ ὑπὸ τοῦ πνεύμονος ὠθούμενον, τῆς ἐνάρθρονυ φωνῇς γίνεται συνεργόν. ᾿Αληθῶς " ε[Ὥβάθος πλούτον καὶ σοφίας καὶ γνώσεως τοῦ Θεοὺ !Ἐ » ἀληθῶς’ ε Τίς λαλήσει τὰς δυναστείας τοῦ Κυρίου, ἀχουστὰς ποιήσει πάσας τὰς αἰνέσεις αὐτοῦ; ν» ᾿Αληθῶς " ε Ὡς ἐμεγαλύνθη τὰ ἔργα σον, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας. ν» Ποῖος ἀπόχρη λόγος εἰς ὑμνῳδίαν τοῦ Κτίσαντος :; Ποῖος ἀρκεῖ λόγος εἷς τὴν τῆς οἰκείας δημιουργίας διήγησιν; Τίς ἱκανὸς ἑρμηνεῦσαι λόγος τοῦ λόγου τὰ ὄργανα; Τίς εἰς τοσοῦτον σοφίας ἀφίκετο, ὡς τοῦ Πλάστου τὴν σοφίαν ἀχριθῶς θεωρῆσαι; Σὺ ὃὲΣ ταῦτα βλέπων, καὶ τούτων ἀπολαύων, οὐδ᾽ ὑμνεῖν ἐθέλεις τὸν τούτων ἃ αἴτιόν σοι γεγενημένον, ἀλλ᾽ ἀμέλειαν κατηγορεῖς τοῦ πᾶσαν ἐπιμέλειαν ὧν πεποίηκε ποιουμένου. Καὶ μὴν ἤρκει τοῦτο μόνον τὸ μόριον δεῖξαι τοῦ Ποιητοῦ τὴν περὶ τὸ ζῶον γχηδεμονίαν. Λογικὸν γὰρ ἐργασάμενος, πεποίηκε πρόσφορα τῷ λόγῳ τὰ ὄργανα. Ἐν τεῦθεν ἣ τέχνη τὴν μίμησιν ἐρανισαμένη, καὶ αὐλοὺς ἀτεχτήνατο, χοαὶ λύρας καὶ κιθάρας συνέθηκε " καὶ ἀντὶ μὲν τῶν ὀδόντων, διέτεινε τὰς χορδὰς, ἀντὶ δὲ τῶν χειλέων ἐνέθηχε τὸν χαλκόν" γλῶττα ξδὲ ταῖς χορδαῖς γίνεται τὸ πλῆκτρον" ἡ δὲ διὰ τῆς χειρὸς ἐπὶ τὴν ὀξεῖαν καὶ βαρεῖαν. διάθδασις, μιμεῖται τὸν λόγον, ἄνω καὶ κάτω διατρέχειν τὴν γλῶτταν παρασχευάξζοντα. ᾿Αλλ᾽ ὅμως καὶ τοσαύτης ἀχριθείας ἐν τῇ τέχνῃ φαινομένης, τὸν μὲν ῥυθμὸν καὶ τὴν ἁρμονίαν τοῦ μέλους θαυμάζουσιν οἱ ἀκούοντες, δὲ τῶν λόγων οὐκ ἐπακούουσι" μίμημα γὰρ τῆς φύσεως ἡ τέχνη. ἡ δὲ φύσις ἔναρθρον ἀποτελεῖ τὴν φωνήν. Θεοῦ γὰρ αὕτη ποίημα, τοῦ τῶν ἁπάντων Δημιουργοῦ, Καὶ καθάπερ ἡ τέχνη μιμεῖται τὸ ζῶον, καὶ τὸν χαλκὸν ἣ τὸν λίθον εἰς ἀνθρωπείαν ἐντυποῖ μορφὴν, καὶ ὀφθαλμοὺς, καὶ ῥῖνα, καὶ στόμα, καὶ ἀκοὰς, τράχηλόν τε καὶ χεῖρας, καὶ στήθη καὶ κοιλίαν, μηρούς τε καὶ σκέλη καὶ πόδας περιτίθησιν, αἴσθησιν δὲ καὶ λογισμὸν, καὶ τὴν ἑκούσιον κίνησιν οὐκέτι ἰσχύει χαρίσασθαι" οὕτω λύρα καὶ κιθάρα, καὶ τὸ ἐκ τῶν χαλκῶν καλάμων ὄργαγον, ἐναρμόνιον. μὲν ἐχὴν καὶ ῥυθμὸν διὰ τῶν ἐμφυσημάτων ἣ χρουσμάτων ἀποτελεῖ, ἔναρθρον δὲ φωνὴν
Ho de logos, tēs glōttēs hoion tinos dexias. epeilēmmenos, tautēn tois hodousi kathaper tois chalkois ekeinois prospherei chalamois, kai anō kai rhądiōs kataskeuazei ' synergei de autę̄ pros tēn eukolian tou dromou, ho hypokeimenos adēn, hoion tis lidas anadlyzōn notida. Epeidē gar autēn ho sychnos chkataxērainei dromos, edeito metrias hygrotētos, tengousēs hautēn kai leiainousēs, kai tēn kinēsin tēs tois hodousi tou logou prosomilountos, kai tou pneumatos, hōs ephēn, pheromenou, kai tōn cheileōn ptyssomenōn, kai tou aeros tę̄ phorą tou pneumatos apoteleitai phōnē, kai ginetai ochēma tou logou to endothen ekpheromenon pneuma, kai hōs peritton apōtheitai to lignyōdes hē physis. Epeidē gar tou emphytou thermou pēgēn tēn kardian ho Plastēs pepoiēke, kai ek toude tou moriou pan to sōma tēs thermēs metalamdanei poiotētos, edeito de kai mikras tinos anapsyxeōs pollǭ tǭ thermǭ synechomenē, katapneisthai hautēn dik tou pneumonos pepoiēken ho tēs physeōs P᾿oiētēs. Houtos gar dia men tēs tracheias artērias to chathaoon exōthen dechetai pneuma, dia de tēs leias touto parapempei tę̄ euōnymǭ tēs kardias koilią " ekeithen gar, hōs phasin hoi ta toiauta achridōs historēsantes, hautē, tēn ekphysin echei. Parapempōn de houtos ho pneumōn to katharon pneuma, to lignyōdes lamdanei, kai touto hōs peritton dia tēs tracheias artērias epi ta exō palin ōtheï, kai ginetai to peritton kai achrēston pantelōs, tou nou boulēthentos, kai tēn glōttan en rhythmǭ kai harmonią kinēsantos, ochēma tou logou " kai to hōs bladeron hypo tēs kardias echphoroumenon, kai hypo tou pneumonos ōthoumenon, tēs enarthrony phōnę̄s ginetai synergon. ᾿Alēthōs " e[Hōbathos plouton kai sophias kai gnōseōs tou Theou !E » alēthōs’ e Tis lalēsei tas dynasteias tou Kyriou, achoustas poiēsei pasas tas aineseis autou? n» ᾿Alēthōs " e Hōs emegalynthē ta erga son, Kyrie! panta en sophią epoiēsas. n» Poios apochrē logos eis hymnǭdian tou Ktisantos :? Poios arkei logos heis tēn tēs oikeias dēmiourgias diēgēsin? Tis hikanos hermēneusai logos tou logou ta organa? Tis eis tosouton sophias aphiketo, hōs tou Plastou tēn sophian achrithōs theōrēsai? Sy hoeS tauta blepōn, kai toutōn apolauōn, oud᾽ hymnein etheleis ton toutōn ha aition soi gegenēmenon, all᾽ ameleian katēgoreis tou pasan epimeleian hōn pepoiēke poioumenou. Kai mēn ērkei touto monon to morion deixai tou Poiētou tēn peri to zōon nchēdemonian. Logikon gar ergasamenos, pepoiēke prosphora tǭ logǭ ta organa. En teuthen hē technē tēn mimēsin eranisamenē, kai aulous atechtēnato, choai lyras kai kitharas synethēke " kai anti men tōn odontōn, dieteine tas chordas, anti de tōn cheileōn enethēche ton chalkon" glōtta xde tais chordais ginetai to plēktron" hē de dia tēs cheiros epi tēn oxeian kai bareian. diathdasis, mimeitai ton logon, anō kai katō diatrechein tēn glōttan parascheuaxzonta. ᾿All᾽ homōs kai tosautēs achritheias en tę̄ technę̄ phainomenēs, ton men rhythmon kai tēn harmonian tou melous thaumazousin hoi akouontes, de tōn logōn ouk epakouousi" mimēma gar tēs physeōs hē technē. hē de physis enarthron apotelei tēn phōnēn. Theou gar hautē poiēma, tou tōn hapantōn Dēmiourgou, Kai kathaper hē technē mimeitai to zōon, kai ton chalkon hē ton lithon eis anthrōpeian entypoi morphēn, kai ophthalmous, kai rhina, kai stoma, kai akoas, trachēlon te kai cheiras, kai stēthē kai koilian, mērous te kai skelē kai podas peritithēsin, aisthēsin de kai logismon, kai tēn hekousion kinēsin ouketi ischyei charisasthai" houtō lyra kai kithara, kai to ek tōn chalkōn kalamōn orgagon, enarmonion. men echēn kai rhythmon dia tōn emphysēmatōn hē chrousmatōn apotelei, enarthron de phōnēn
Reason, taking hold of the tongue as of a right hand, brings it to the teeth as to those bronze pipes, and … easily up and down; and the gland lying beneath helps it to run smoothly, gushing up moisture like a spring. For since constant running dries the tongue out, it needed moderate moisture to wet and smooth it, and … the movement of the tongue … touching the teeth, and the breath being carried, as I said, and the lips folding, and the air being struck by the stream of breath, a voice is produced; the breath carried out from within becomes the vehicle of speech, and nature thrusts out the smoky part as superfluous. For since the Fashioner made the heart the spring of the inborn heat, and from this part the whole body receives the quality of heat, and since the heart, held fast by so much heat, also needed some little cooling, the Maker of nature made it to be fanned by the lung. For the lung receives pure air from outside through the windpipe and sends it on through the smooth artery to the left chamber of the heart; for from there, as those who have studied such matters precisely say, that artery has its origin. And as the lung sends on the pure air, it takes in the smoky air, and pushes it out again through the windpipe as superfluous; and what is superfluous and utterly useless becomes, when the mind wills and moves the tongue in rhythm and harmony, the vehicle of speech; and what is carried out by the heart as harmful and pushed out by the lung becomes a co-worker of articulate voice. Truly, "O the depth of the riches and wisdom and knowledge of God!" Truly, "Who will tell the mighty deeds of the Lord, and make all his praises heard?" Truly, "How great are your works, O Lord! In wisdom you have made them all." What words suffice to praise the Creator? What words are enough to tell of his own handiwork? What words are able to explain the instruments of speech? Who has reached such wisdom as to contemplate precisely the wisdom of the Fashioner? Yet you, seeing these things and enjoying them, are unwilling even to praise the one who has become the cause of them for you, but accuse of neglect the one who takes every care of what he has made. Indeed this one part would have been enough to show the Maker's care for the living creature. For having made it rational, he made instruments suited to reason. From this art gathered its imitation, built flutes, and put together lyres and citharas; instead of the teeth it stretched strings, instead of the lips it set bronze; the plectrum serves the strings as the tongue; and the hand's movement between high and low notes imitates reason, which makes the tongue run up and down. Yet even though such precision appears in the art, the hearers admire the rhythm and harmony of the melody, but do not hear the meaning of words; for art is an imitation of nature. But nature produces articulate voice, for it is the work of God, the Creator of all things. And just as art imitates the living creature, and moulds bronze or stone into human form, giving it eyes, nose, mouth, ears, neck and hands, chest and belly, thighs, legs, and feet, but has no power to grant sensation, reasoning, and voluntary movement, so the lyre, the cithara, and the organ of bronze pipes produce harmonious sound and rhythm by blowing or striking, but articulate voice
3.3PG 83
μόνον ἀποτελεῖ τὸ ἀρχέτυπον ὄργανον. Τοῦτο μὲν γὰρ αὐτοῦ τοῦ Δημιουργοῦ ποίημα, ἐκεῖνα δὲ πάντα τῆς τοῦ Δημιουργοῦ εἰκόνος. Ὧς Ποιητοῦ γὰρ εἰκὼν ὁ ἄνθρωπος, τὸν Ποιητὴν μιμεῖσθαι φιλονειχεῖ. Καὶ ἔοικε τὰ γινόμενα σχιαῖΐῖς πρὸς ἀλήθειαν ἀμιλλωμέναις, αἵ τὸν μὲν τύπον ἔχουσι, τῆς δὲ ἐνεργείας ἐστέρηνται. Τοσαύτην τοιγαροῦν ὁρῶν ἐν τοῖς ὀργάνοις τοῦ Δημιουργοῦ τὴν πρόνοιαν, παῦσαι ταύτῃ ᾿ ῥᾳθυμίαν ἐγκαλῶν. Ἵνα δὲ μάθῃς καὶ ἐκ τῶν ἄλλων μελῶν τὴν περὶ ἡμᾶς τοῦ πεποιηκότος κηδεμονίαν, δεῦρο, πάλιν πρὸς αὐτὴν σε τὴν καρδίαν ἀγάγωμεν. Ταύτην τοίνυν κοριώτατον οὔσαν μόριον, καὶ τὴν Α ἡγεμονίαν τοῦ σώματος πεπιστευμένην, καθάπερ ἀὐτῇ ἰσχυρὸν τὸν θώρακα περιτίθησιν, ἵνα μηδὲν αὐτὴν ῥαδίως τῶν ἔξωθεν προσπιπτόντων λυ πῇ. Ἐπειδὴ δὲ διηνεκὼς κινεῖται (ἀρτηριῶν γὰρ αὕτη πηγὴ), κάτωθεν μὲν ὑπέστρωσεν αὑτῇ οἷόν τινα κολύπορον καὶ ἀρτηριῶδες τοῦ πνεύμονος σῶμα" ἄνωθεν δὲ, νό τα χωνοειδὲς αὐτῆς ἰσχυρὸν ἀπειργάσατο, καὶ χιτῶνα ὑμενώδη μὲν, στεγανὸν δὲ καὶ ἰσχυρὸν περιτέθεικεν. Ὕλην δὲ τροφῆς αὐτῇ χορηγεῖ, οὐ τὸ πνεῦμα μόνον, ἀλλὰ καὶ τὸ αἷμα" ἕλκει δὲ τοῦτο, οἷον διά τινὸς ὀλχοῦ τῆς κοίλης φλεθὸς, ἀπὸ τῶν τοῦ ἥπατος μορίων. Τὸ δὲ ἧπαρ ἐκ τῆς γαστρὸς ταύτην ἀνιμᾶται τὴν ὕλην. Ἧ δὲ γαστὴρ, Β διὰ τοῦ στομάχου τὴν ὑπὸ νῶν ὀδόντων τεμνομένην, γαὶ ὑπὸ τῶν μυλῶν λεπτυνομένην τε καὶ λεαινομένιν ἕλκει τροφήν" ξλχουσα δὲ, πρότερον χατἄχει καὶ χυλοξ, καὶ ἀλλοιοῖ, καὶ μεταδάλλει, καὶ πρὸς ἑαυτὴν ὁμοιοῖ" εἶτα δια πεφθεῖσαν καλῶς καὶ ἀλλοιωθεῖσαν, ἀποκρίνει δικαίως, καὶ παραχωρεῖ μὲν τῷ ἤπατι διηθεῖν καὶ ἕλκειν ταύτης τὸ καθαρὸν, τὸ δὲ᾽ περιττὸν ἀπωθεῖται, καὶ τοῖς ἐντέροις παραπέμπει, Οὕτω τὸ ἧπαρ τὸ καθαρὸν τῆς τροφῆς ὑποδεξάμενον, οὐκ ἀρκεῖται τῇ γενομένῃ καθάρσει καὶ διακρίσει, ἀλλ᾽ οἷόν τισε πάλιν ἠθμοῖς, ταύτην διαιρεῖ καὶ καθαίρει, καὶ τὴν μὲν οἷον ὑποστάθμην καὶ παχυτάτην τρύγα, διά τινων αἰτιῶν ἕλκων ὁ σπλὴν, ταύτην ποιεῖται τροφήν" τὸ δὲ πέρα τοῦ μέτρου πεφθὲν, καὶ τὴν χολώδη μεταλαδὸν ποιότητα, καὶ εἰς τὸ ἀγγεῖον “ τὸ δὲ ῥοῶδες καὶ λίαν λεπτὸν, καὶ τροφῆῇς ἄμοιρον, εἰς τὸ τῶν ὕγρων περιττωμάτων δοχεῖον χωρεῖ. Οὕτως ἀχραιφνῶς καθαρὰν τὴν τροφὴν ἐχείνὴν γενομένην, καὶ ὁμοιωθεῖσαν τῷ ἥπατι, καὶ εἰς φλὲψ, χορηγεῖ μὲν τῇ καρδίᾳ τὴν χρείαν, ἄνεισι δὲ ἄνω, καὶ εἰς πολλὰς διασχιζομένη φλέθας, τρέφει μὲν τὸν θώρακα, τρέφει δὲ ὥμους, καὶ χεῖρας, ἀφἐκνεῖται δὲ μέχρις ὀνύχων, περιπλέχεται τῷ τραχήλῳ, χαταλαμδάνει τὴν κεφαλὴν, κάτεισιν εἰς γλοντοὺς, καὶ μηροὺς, καὶ γόνατα, καὶ σκέλῃ, καὶ πόδας, καὶ ἁπαξαπλῶς, ἅπαν τὸ τοῦ σώματος᾽ περινοστεῖ.
monon apotelei to archetypon organon. Touto men gar autou tou Dēmiourgou poiēma, ekeina de panta tēs tou Dēmiourgou eikonos. Hōs Poiētou gar eikōn ho anthrōpos, ton Poiētēn mimeisthai philoneichei. Kai eoike ta ginomena schiaiïis pros alētheian amillōmenais, hai ton men typon echousi, tēs de energeias esterēntai. Tosautēn toigaroun horōn en tois organois tou Dēmiourgou tēn pronoian, pausai tautę̄ ᾿ rhąthymian enkalōn. Hina de mathę̄s kai ek tōn allōn melōn tēn peri hēmas tou pepoiēkotos kēdemonian, deuro, palin pros autēn se tēn kardian agagōmen. Tautēn toinyn koriōtaton ousan morion, kai tēn A hēgemonian tou sōmatos pepisteumenēn, kathaper autę̄ ischyron ton thōraka peritithēsin, hina mēden autēn rhadiōs tōn exōthen prospiptontōn ly pę̄. Epeidē de diēnekōs kineitai (artēriōn gar hautē pēgē), katōthen men hypestrōsen hautę̄ hoion tina kolyporon kai artēriōdes tou pneumonos sōma" anōthen de, no ta chōnoeides autēs ischyron apeirgasato, kai chitōna hymenōdē men, steganon de kai ischyron peritetheiken. Hylēn de trophēs autę̄ chorēgei, ou to pneuma monon, alla kai to haima" helkei de touto, hoion dia tinos olchou tēs koilēs phlethos, apo tōn tou hēpatos moriōn. To de hēpar ek tēs gastros tautēn animatai tēn hylēn. Hē de gastēr, B dia tou stomachou tēn hypo nōn odontōn temnomenēn, gai hypo tōn mylōn leptynomenēn te kai leainomenin helkei trophēn" xlchousa de, proteron chatachei kai chylox, kai alloioi, kai metadallei, kai pros heautēn homoioi" eita dia pephtheisan kalōs kai alloiōtheisan, apokrinei dikaiōs, kai parachōrei men tǭ ēpati diēthein kai helkein tautēs to katharon, to de᾽ peritton apōtheitai, kai tois enterois parapempei, Houtō to hēpar to katharon tēs trophēs hypodexamenon, ouk arkeitai tę̄ genomenę̄ katharsei kai diakrisei, all᾽ hoion tise palin ēthmois, tautēn diairei kai kathairei, kai tēn men hoion hypostathmēn kai pachytatēn tryga, dia tinōn aitiōn helkōn ho splēn, tautēn poieitai trophēn" to de pera tou metrou pephthen, kai tēn cholōdē metaladon poiotēta, kai eis to angeion “ to de rhoōdes kai lian lepton, kai trophēę̄s amoiron, eis to tōn hygrōn perittōmatōn docheion chōrei. Houtōs achraiphnōs katharan tēn trophēn echeinēn genomenēn, kai homoiōtheisan tǭ hēpati, kai eis phleps, chorēgei men tę̄ kardią tēn chreian, aneisi de anō, kai eis pollas diaschizomenē phlethas, trephei men ton thōraka, trephei de hōmous, kai cheiras, aphekneitai de mechris onychōn, periplechetai tǭ trachēlǭ, chatalamdanei tēn kephalēn, kateisin eis glontous, kai mērous, kai gonata, kai skelę̄, kai podas, kai hapaxaplōs, hapan to tou sōmatos᾽ perinostei.
only the archetypal instrument produces. For this is the work of the Creator himself, while all those are the work of the Creator's image. For man, being the image of the Maker, strives to imitate the Maker. And what he makes is like shadows competing with the reality, which have the outline but lack the activity. Seeing, then, so much providence of the Creator in the instruments of speech, stop charging it with indifference. And so that you may learn the Maker's care for us from the other members too, come, let us lead you again to the heart itself. This, then, being the most sovereign part, entrusted with the government of the body, he surrounds as it were with the strong chest, so that nothing striking from outside may easily hurt it. And since it moves continually (for it is the spring of the arteries), he spread beneath it, as it were, the porous and artery-rich body of the lung; above, he made its conical part strong, and put around it a membranous coat, but one tight and strong. He supplies it with material for nourishment, not breath only but also blood; it draws this, as through a channel, through the hollow vein from the parts of the liver. The liver draws up this material from the belly. The belly draws through the gullet the food cut by the teeth and ground fine and smooth by the molars; and drawing it, it first holds it fast, turns it into juice, alters it, changes it, and makes it like itself; then, when it has been well digested and altered, it separates it justly, letting the liver strain out and draw off its pure part, and pushing away the superfluous part and sending it on to the intestines. So the liver, receiving the pure part of the food, is not content with the purification and separation that has taken place, but as with strainers it divides and purifies it again; the dregs, as it were, and the thickest lees the spleen draws off by certain causes and makes its own food; what has been digested beyond measure takes on a bilious quality and goes into the vessel …; what is watery, very thin, and without nourishment goes into the receptacle of the liquid residues. So that food, made perfectly pure and likened to the liver, and … the vein, supplies the heart's need, goes up, and dividing into many veins, nourishes the chest, nourishes the shoulders and hands, reaches as far as the nails, winds around the neck, takes hold of the head, goes down into the buttocks, thighs, knees, legs, and feet, and in a word goes around the whole body
3.4PG 83
καὶ οὐδὲν τῶν ζώντων μελῶν ταύτης ἀποστερεῖ τῆς ἀρδείας. ᾿θλχοῖς γάρ τισι καὶ ὀχετοῖς ἑοίκασιν αἱ φλέδες, ἄρδειν τὸ σῶμα πεπιστευμέναι᾽" διὸ καὶ λεπτὸν καὶ μανὸν ἔχουσι τὸν χιτῶνα, ὥστε ῥᾳδίως τὰ παρακείμενα μόρια τὴν τροφὴν ἐκεῖθεν ἀρύεσθαι" αἱ δ᾽ ἀρτηρίαι, οὐ στεγανοὺς μόνον, ἀλλὰ καὶ διπλοῦς ἔχουσι τοὺς χιτῶνας " πνεύματος γὰρ, ἀλλ᾽ οὐκ αἴματός εἰσι δοχεῖα" λεπτομερῶς δὲ καὶ ῥᾳδίως ἐχρέει τὸ πνεῦμα. Βλέπε τοιγαροῦν κἀνταῦθα τοῦ ἢ οιητοῦ τὴν προμήθειαν. Τὰς μὲν γὰρ φλέδας, ἅτε δὴ αἷμα τοῖς μορίοις τοῦ σώματος κομιζούσας, ἀπὸ λεπτῶν ὑμένων πεποίηκε, καὶ οἷον ἀραιά τινα τῇ Παχυμερὲς γὰρ τὸ αἷμα, καὶ μεγάλων εἰς ἔχχρισιν δεόμενον πόρων. Ἵνα τοίνυν καὶ μὴ ἅπαν ἐχρέῃ, καὶ οἷόν τινα νοτίδα τοῖς παραχειμένοις παρέχῃ, μορίοις, τοιαύτην τοῖς ἀγγείοις τὴν φύσιν πεποίηκε. Τὰς δὲ ἀρτηρίας τὸ πνεῦμα πανταχοῦ χομιζούσας (λεπτομερὲς δὲ τοῦτο, καὶ ῥᾳδίως φροῦδον γινόμενον), καὶ διὰ τῶν οὐκέθ᾽ ὁμοίως ὁ Πλάστης ἐξύφηνεν, οὐδὲ ἐξ ἑνὸς αὐτὰς μόνου χιτῶνος ἐποίησεν, ἀλλ᾽ ἐκ δύο στεγανῶν καὶ λίαν συχνῶν. Παρέθηχε δὲ ταῖς φλεψὶ τὰς ἀρτηρίας, ἵνα τῇ κινήσει τοῦ θερμοῦ πνεύματος τὸ αἷμα νυττόμενον, πανταχοῦ διατρέχῃ. Οἷδε γὰρ ἡ στάσις τὴν πῆξιν ἐργάσασθαι. Τούτου χάριν ἕν τισι μορίοις ἐνἔφυσε ταύτας ἀλλήλαις διὰ σμιχροτάτων τινῶν πόρων, Β ὅπως καὶ τὸ αἶμα βραχέος τινὸς μεταλαμδάνῃ πνεύματος, ὠθοῦντος αὐτὸ καὶ κινεῖσθαι βιαζομένον, καὶ τὸ πνεῦμα νοτίδος ἀπολαύῃ, τέγγοντος αὐτὸ καὶ ὑγραίνοντος, καὶ ξηραίνεσθαι αὐτὸ παντελῶς οὐκ ἐῶντος. Τίς τῶν φιλοτέμων πώποτε, καὶ λίαν εὐπόρων, οἰκίαν δειμάμενος, οὕτως ὁλχῶν προμηθεῖται, καὶ χρουνοῖς ἀφθονίαν ἐπινοεῖ, καὶ κρῆνας καὶ ληνοὺς εἰς τέρψιν παρασκευάζει, ὡς ὁ Δημιουργὸς τῶν ὅλων τὴν λογικὴν ταύτην οἰκίαν τεκτηνάμενος, τοσούτοις αὐτὴν καὶ τηλικούτοις περιεστοίχισεν ἀγγείοις χορηγοῦσι τὴν χρείαν; Τίς δὲ τὰς οἰκίας μηχανώμενος, εὑρύνει τὰς εἰσόδους τοῦ πνεύματος, ὡς ὁ ἀριστοτέχνης Θεὸς, καὶ τὸ χαπνῶδες καὶ λιγνυῶδες ἐκ τοῦ σώματος ἐξιέναι πνεῦμα, καὶ τὸ καθαρὸν εἰσρεῖν καὶ διατρέχειν εἰς ἁπάσας τὰς ἀρτηρίας ἐμηχανήσατο; Τίς δὲ φυτουργῶν οὕτως ὀχετηγεῖ τῶν ὑδάτων τὴν φύσιν, καὶ ταῖς ῥίζαις τῶν φυτῶν τὴν ἀρδείαν προσφέρει, ὡς ὁ τὸ ζῶον τοῦτο φυτεύσας, καὶ τὴν κτίσιν ἅπασαν δημιουργήσας, ἀῤῥήτως ἐπιφέρει διὰ τῶν φλεδῶν τὴν ἀρδείαν τοῖς τοῦ σώματος μέλεσιν; Τῶν γὰρ ἀψύχων δένδρων οὐδὲν κατὰ τὴν τροφὴν οἱ ἄνθρωποι διαφέρομεν" ὁμοίως γὰρ ἐκείνοις ταύτης ὑπάρχομεν ἐνδεεῖς. Τέ τε γὰρ δένδρον μὴ τρεφόμενον αὖον γίνεται καὶ ξηρὸν, καὶ ὁ ἄνθρωπος λιμῷ πιεζόμενος, ὡσαύτως πᾶν τὸ ὑγρὸν ἀποτίθεται, καὶ τῷ θανάτῳ παραπέμπεται.
kai ouden tōn zōntōn melōn tautēs aposterei tēs ardeias. ᾿thlchois gar tisi kai ochetois heoikasin hai phledes, ardein to sōma pepisteumenai᾽" dio kai lepton kai manon echousi ton chitōna, hōste rhądiōs ta parakeimena moria tēn trophēn ekeithen aryesthai" hai d᾽ artēriai, ou steganous monon, alla kai diplous echousi tous chitōnas " pneumatos gar, all᾽ ouk aimatos eisi docheia" leptomerōs de kai rhądiōs echreei to pneuma. Blepe toigaroun kantautha tou ē oiētou tēn promētheian. Tas men gar phledas, hate dē haima tois moriois tou sōmatos komizousas, apo leptōn hymenōn pepoiēke, kai hoion araia tina tę̄ Pachymeres gar to haima, kai megalōn eis echchrisin deomenon porōn. Hina toinyn kai mē hapan echreę̄, kai hoion tina notida tois paracheimenois parechę̄, moriois, toiautēn tois angeiois tēn physin pepoiēke. Tas de artērias to pneuma pantachou chomizousas (leptomeres de touto, kai rhądiōs phroudon ginomenon), kai dia tōn ouketh᾽ homoiōs ho Plastēs exyphēnen, oude ex henos autas monou chitōnos epoiēsen, all᾽ ek dyo steganōn kai lian sychnōn. Parethēche de tais phlepsi tas artērias, hina tę̄ kinēsei tou thermou pneumatos to haima nyttomenon, pantachou diatrechę̄. Hoide gar hē stasis tēn pēxin ergasasthai. Toutou charin hen tisi moriois enephyse tautas allēlais dia smichrotatōn tinōn porōn, B hopōs kai to aima bracheos tinos metalamdanę̄ pneumatos, ōthountos auto kai kineisthai biazomenon, kai to pneuma notidos apolauę̄, tengontos auto kai hygrainontos, kai xērainesthai auto pantelōs ouk eōntos. Tis tōn philotemōn pōpote, kai lian euporōn, oikian deimamenos, houtōs holchōn promētheitai, kai chrounois aphthonian epinoei, kai krēnas kai lēnous eis terpsin paraskeuazei, hōs ho Dēmiourgos tōn holōn tēn logikēn tautēn oikian tektēnamenos, tosoutois autēn kai tēlikoutois periestoichisen angeiois chorēgousi tēn chreian? Tis de tas oikias mēchanōmenos, heurynei tas eisodous tou pneumatos, hōs ho aristotechnēs Theos, kai to chapnōdes kai lignyōdes ek tou sōmatos exienai pneuma, kai to katharon eisrein kai diatrechein eis hapasas tas artērias emēchanēsato? Tis de phytourgōn houtōs ochetēgei tōn hydatōn tēn physin, kai tais rhizais tōn phytōn tēn ardeian prospherei, hōs ho to zōon touto phyteusas, kai tēn ktisin hapasan dēmiourgēsas, arrhētōs epipherei dia tōn phledōn tēn ardeian tois tou sōmatos melesin? Tōn gar apsychōn dendrōn ouden kata tēn trophēn hoi anthrōpoi diapheromen" homoiōs gar ekeinois tautēs hyparchomen endeeis. Te te gar dendron mē trephomenon auon ginetai kai xēron, kai ho anthrōpos limǭ piezomenos, hōsautōs pan to hygron apotithetai, kai tǭ thanatǭ parapempetai.
and deprives none of the living members of its watering. For the veins are like channels and conduits entrusted with watering the body; therefore they have a thin and loose coat, so that the parts lying beside them may easily draw nourishment from them. But the arteries have coats that are not only tight but double, for they are vessels of breath, not of blood, and breath is fine and easily flows out. See, then, the Maker's forethought here too. The veins, since they carry blood to the parts of the body, he made of thin membranes, and as it were loose …; for the blood is coarse-grained and needs large passages to seep out. So, so that it might not all flow out, and yet might provide a kind of moisture to the parts lying beside, he gave the vessels such a nature. But the arteries, which carry breath everywhere (and breath is fine and easily escapes), … the Fashioner did not weave in the same way, nor make them of one coat only, but of two, tight and very dense. And he set the arteries beside the veins, so that the blood, stirred by the movement of the hot breath, might run everywhere; for standing still causes clotting. For this reason he joined them to each other in some parts by very small passages, so that the blood may receive a little breath, which pushes it and forces it to move, and the breath may enjoy moisture, which wets and moistens it and does not let it dry out altogether. Who among the ambitious and very wealthy, building a house, has ever provided channels in this way, devised abundance with fountains, and prepared basins and troughs for delight, as the Creator of all things, building this rational house, has surrounded it with so many and such great vessels supplying its need? Who, contriving houses, widens the entrances for the air as God the supreme craftsman has, who devised that the smoky and sooty breath should leave the body, and the pure should flow in and run through all the arteries? What gardener channels the nature of water in this way and brings watering to the roots of the plants, as the one who planted this living creature and fashioned all creation brings watering ineffably through the veins to the members of the body? For in the matter of nourishment we human beings differ in nothing from lifeless trees; we need it just as they do. For a tree that is not nourished becomes withered and dry, and a man pressed by hunger likewise loses all his moisture and is sent on to death.
3.5PG 83
Καθάπερ τοίνυν τὰ δένδρα, ἣ τὸν ἐκ νεφῶν ὑετὸν, ἣ τὰ ἐκ ποταμῶν καὶ πηγῶν δεχόμενα νάματα, ἕλκει ἢ μὲν διὰ τῶν ῥιξῶν τὴν νοτίδα, τρέφει δὲ τοὺς κλάδους, καὶ τὸν φλοιὸν, καὶ τὴν ἐντεριώνην, τίκτει τε φύλλα, καὶ ἄνθος φύει, καὶ πεπαίνει καρπούς" οὕτω τόδε τὸ ζῶον δέχεται μὲν ἐν τῷ στόματι τὴν τροφὴν, καὶ γίνεται τοῦτο πηγὴ, ὀλκὸν δὲ ὁ οἰσοφάγος μιμεῖται, ὃν στόμαχον ὀνομάζειν εἰώθαμεν ἡ δὲ γαστὴρ, οἷόν τις ῥίξα, ταύτην ὑποδεχομένη, καθάπερ τινὶ τῶν κλάδων ὑποδάθρᾳ, παραπέμπει τῷ ἥπατι. Τὸ δὲ, οὐκ ἀνέχεται μόνον τῆς χρείας ἀπολαύειν, ἀλλὰ πᾶσι τοῖς μορίοις τοῦ σώματος ταύτην διὰ τῶν φλεθῶν τὴν ἀρδείαν προσφέρει. Οὕτω τὸ σῶμα τρεφόμενον, ἕν μὲν τοῖς βρέφεσιν ρον κατὰ βραχὺ προσλαμθάνει τὸν ὄγκον " ὅταν δὲ εἰς τὸ ὡρισμένον ἀφίκηται μέτρον, τηνικαῦτα τῆς μὲν αὔξης παύεται, τρέφεται δὲ μόνον" οὕτως ὁ τῶν ἁπάντων Ποιητὴς τῆς ἡμετέρας φύσεως προμηθεῖται, καὶ οὐ διαπλάττει μόνον, ἀλλὰ καὶ διατρέφων λεῖ, καὶ οὐ διατρέφει μόνον, ἀλλὰ καὶ τὴν ἄλλην ἅπασαν ἡμῶν κηδεμονίαν ποιεῖται. ᾿Αλλὰ γὰρ ἀπορῶ, πῶς ὑμνήσω τὸν Ποιητὴν νικᾷ γὰρ τὴν διάνοιαν τῆς περὶ ἡμᾶς προνοίας ἣ ποικιλία, παραχωρεῖ πᾶς λόγος τῇ τῆς δημιουργίας σοφίᾳ, οὐδεὶς ἐξικνεῖται διαγνῶναι τὴν τῶν σωμάτων κατασκευήν. ᾿Απόχρη σοι καὶ τοῦτο μόνον εἰς ὑμνῳδίαν τοῦ κτίσαντος. Οὐκ εἰς γῆν διαχύπτεις τοῖς ἀλόγοις παραπλησίως, οὐδ᾽ εἰς γαστέρα διανεύεις κατὰ τοὺς χοίρους" ἀνάδλεψον μόνον, καὶ βλέπε τὴν πρόνοιαν. Ὅρθιον σὲ μόνον τῶν ζώων ἐδημιούργησεν, ἐπὶ δύο ποδῶν ὀχούμενον, καὶ τούτων δὲ ἕχαστον, οὐκ ἐξ ἑνὸς πεποίηκε χώλου, ἀλλ᾽ ἐκ τριῶν συνέθηκε, καὶ εἰς τρεῖς ἁρμονίας ἐνέδησε" καὶ τὴν μὲν τῷ ἰσχίῳ τὴν δὲ τοῖς γόνασι συνέφυσε, τὴν ἑτέραν δὲ τοῖς ἀστραγάλοι ἐπίστευσε. Καὶ νεύροις ἰσχυροῖς τὰς σεις ἐνέφυσε᾽ καὶ οὔτε χαλαρὰ λίαν, οὔτε πάλιν κομιδῇ τεταμένα πεποίηκε τὰ δεσμά" τὰ μὲν γὰρ, παντάπασιν ἀφῃρεῖτο τὴν κίνησιν, τὰ δὲ, διαφεύγειν καὶ διολισθαίνειν ἀλλήλων ἐποίει τὰ ἄρθρα. Διὰ ταύτην τὴν αὐτοῦ τὴν προμήθειαν, καὶ βαδίζεις, καὶ τρέχεις, ὅταν θέλῃ:, καὶ στάσεως καὶ καθέδρας τὴν ἐξουσίαν ἔχεις. Ὅρα δὲ καὶ ἕτερον κηδεμονίας εἶδος. Ἵνα γὰρ μὴ δυσχεραίνῃς ἐπὶ γυμνῶν τῶν ἄρθρων καθήμενος, ἀλλ᾽ ἐπ᾽ ἐδάφους καὶ λίθου τὴν καθέδραν ποιούμενος ἄλυπος διαμένης, οἷόν τινά σοι στρωμνὴν αὖτοφυῇ τὸ τῶν γλουτῶν περιτέθειχε σῶμα" σὺ δὲ ὁμοίως ἀχαριστεῖς. Οὐ γὰρ αἰσθάνῃ τῶν δωρεῶν, ἀλλὰ μέμηνας καὶ λυττᾷς κατὰ τῆς οὕτω προμηθουμένης σου σοφίας. Καὶ ὁ μὲν κύων ἐπιγινώσκει τὸν τρέφοντα, χοὶ παρόντι προσεδρεύει, καὶ ἀπόντα ποθεῖ, καὶ ἐπανιόντι δείκνυσι τὴν ἡδονῆν, χαλῶν τὰ ὦτα, καὶ τὴν κέρκον σείων, καὶ τὴν ὑποταγὴν σημαίνων, καὶ τὴν δουλείαν ὁμολογῶν, καὶ τὴν εὐερλόγου παντὸς ἐστερημένος, τῷ δὲ χρόνῳ, καὶ τῷ ἔθει, καὶ φίλου καὶ ἐπιδούλου τὸ διάφορον μανθάνων. Σὺ δὲ, λόγου μετέχων, καὶ νοῦν ἡγεμόνα λαδὼν, τὸν.
Kathaper toinyn ta dendra, hē ton ek nephōn hyeton, hē ta ek potamōn kai pēgōn dechomena namata, helkei ē men dia tōn rhixōn tēn notida, trephei de tous kladous, kai ton phloion, kai tēn enteriōnēn, tiktei te phylla, kai anthos phyei, kai pepainei karpous" houtō tode to zōon dechetai men en tǭ stomati tēn trophēn, kai ginetai touto pēgē, olkon de ho oisophagos mimeitai, hon stomachon onomazein eiōthamen hē de gastēr, hoion tis rhixa, tautēn hypodechomenē, kathaper tini tōn kladōn hypodathrą, parapempei tǭ hēpati. To de, ouk anechetai monon tēs chreias apolauein, alla pasi tois moriois tou sōmatos tautēn dia tōn phlethōn tēn ardeian prospherei. Houtō to sōma trephomenon, hen men tois brephesin ron kata brachy proslamthanei ton onkon " hotan de eis to hōrismenon aphikētai metron, tēnikauta tēs men auxēs pauetai, trephetai de monon" houtōs ho tōn hapantōn Poiētēs tēs hēmeteras physeōs promētheitai, kai ou diaplattei monon, alla kai diatrephōn lei, kai ou diatrephei monon, alla kai tēn allēn hapasan hēmōn kēdemonian poieitai. ᾿Alla gar aporō, pōs hymnēsō ton Poiētēn niką gar tēn dianoian tēs peri hēmas pronoias hē poikilia, parachōrei pas logos tę̄ tēs dēmiourgias sophią, oudeis exikneitai diagnōnai tēn tōn sōmatōn kataskeuēn. ᾿Apochrē soi kai touto monon eis hymnǭdian tou ktisantos. Ouk eis gēn diachypteis tois alogois paraplēsiōs, oud᾽ eis gastera dianeueis kata tous choirous" anadlepson monon, kai blepe tēn pronoian. Horthion se monon tōn zōōn edēmiourgēsen, epi dyo podōn ochoumenon, kai toutōn de hechaston, ouk ex henos pepoiēke chōlou, all᾽ ek triōn synethēke, kai eis treis harmonias enedēse" kai tēn men tǭ ischiǭ tēn de tois gonasi synephyse, tēn heteran de tois astragaloi episteuse. Kai neurois ischyrois tas seis enephyse᾽ kai oute chalara lian, oute palin komidę̄ tetamena pepoiēke ta desma" ta men gar, pantapasin aphę̄reito tēn kinēsin, ta de, diapheugein kai diolisthainein allēlōn epoiei ta arthra. Dia tautēn tēn autou tēn promētheian, kai badizeis, kai trecheis, hotan thelę̄:, kai staseōs kai kathedras tēn exousian echeis. Hora de kai heteron kēdemonias eidos. Hina gar mē dyscherainę̄s epi gymnōn tōn arthrōn kathēmenos, all᾽ ep᾽ edaphous kai lithou tēn kathedran poioumenos alypos diamenēs, hoion tina soi strōmnēn autophyę̄ to tōn gloutōn peritetheiche sōma" sy de homoiōs acharisteis. Ou gar aisthanę̄ tōn dōreōn, alla memēnas kai lyttąs kata tēs houtō promēthoumenēs sou sophias. Kai ho men kyōn epiginōskei ton trephonta, choi paronti prosedreuei, kai aponta pothei, kai epanionti deiknysi tēn hēdonēn, chalōn ta ōta, kai tēn kerkon seiōn, kai tēn hypotagēn sēmainōn, kai tēn douleian homologōn, kai tēn euerlogou pantos esterēmenos, tǭ de chronǭ, kai tǭ ethei, kai philou kai epidoulou to diaphoron manthanōn. Sy de, logou metechōn, kai noun hēgemona ladōn, ton.
Just as trees, receiving rain from the clouds or streams from rivers and springs, draw up the moisture through their roots, nourish their branches, bark, and pith, put forth leaves, grow flowers, and ripen fruit, so this living creature receives food in its mouth, and this becomes a spring; the oesophagus, which we usually call the stomach, imitates a channel; and the belly, like a root, receives it and, as though by a base for the branches, sends it on to the liver. The liver does not consent to enjoy the benefit alone, but brings this watering through the veins to all the parts of the body. So the body, nourished in this way, gains bulk little by little in infants; when it reaches its appointed measure, it then stops growing and is only nourished. So the Maker of all things takes forethought for our nature: he not only forms it but goes on nourishing it, and not only nourishes it but takes all the rest of his care for us. But I am at a loss how to praise the Maker; for the variety of his providence toward us defeats the mind, every word gives way to the wisdom of his handiwork, and no one is able to understand the construction of bodies. This one thing is enough for you to sing the Creator's praise. You do not stoop toward the earth like the irrational animals, nor bend toward your belly like swine; only look up and see providence. He made you alone of the living creatures upright, carried on two feet, and each of these he did not make of one limb but put together of three and bound into three joints, joining one to the hip, one to the knees, and entrusting the other to the ankles. He set strong sinews in the joints, and made the ligaments neither too slack nor too tight; for the one would have taken away movement altogether, and the other would have made the joints slip and slide away from each other. Through this forethought of his you walk, run when you wish, and have the power to stand and to sit. See another kind of care too. So that you may not be troubled sitting on your bare joints, but may stay free of pain when you sit on the ground or on a stone, he has given you the body of the buttocks as a kind of natural cushion; yet you are ungrateful all the same. For you do not perceive his gifts, but rave and rage against the wisdom that takes such forethought for you. The dog recognizes the one who feeds him, waits on him when he is present, longs for him when he is away, and shows his pleasure when he returns, lowering his ears and wagging his tail, signalling his submission and acknowledging his service, and … the kindness, though he is deprived of all reason, learning by time and habit the difference between a friend and a plotter. But you, who share in reason and have received a mind as your guide, the
3.6PG 83
ὑπόπτερον, τὸν καὶ τῶν ὁρωμένων ἁπάντων ὀξύτερον. Ἥλιος μὲν γὰρ ἕν ἡμέρᾳ μιᾷ τῆς οἰκουμένης διατρέχει τὸν δίαυλον, ὁ δὲ, ἅμα τε νεύει καὶ τὴν οἰκουμένην περινοστεῖ, καὶ τῶν οὐρανῶν ἐφικνεῖται τῇ φαντασίᾳ, καὶ τούτους ὑπερθδαίνει, καὶ Θεὸν ὡς δύναται κατοπτρίζεται, καὶ τῶν ἀγγέλων τὰς ἀπείρους θεωρεῖ μυριάδας, καὶ τῶν ἀρχαγγέχων τὰς χιλιάδας, πολυπραγμονεῖ τὰ ὑπὸ γῆν, ἐπέκεινα τούτων ὑπερθαίνειν φιλονειχεῖ μὲν, οὐ δύναται δέ" ὄρον γὰρ ἔχει τῆς φαντασίας ἃ μεμάθηκεν εἶναι. Ἰοῦτον ἔχων ἡγεμόνα, καὶ χυδερνήτην, καὶ ἡνίοχον, τῶν θείων δωρεῶν οὐκ αἰσθάνῃ" οὐ λογίξῃ τῶν εὐεργεσιῶν τὸ πλῆθος, ἀλλ᾽ ἐπιμένεις ἀχαριστῶν’ καὶ τοσούτων σοι διδασκάλων προκειμένων, μαθεῖν οὐκ ἐθέλεις τὰ τῆς Προνοίας στοιχεῖα. Ὅρα μὴ σε παντελῶς ἀτηβέλητον καταλίπῃ, καὶ τῇ πείρᾳ μάθῃς προνοίας, καὶ κηδεμονίας, καὶ ἐρημίας διαφοράν. Δεῦρο τοιγαροῦν, ὦ φιλότης, ἐφ᾽ ἕτερόν σε μεταγάγωμεν τοῦ σώματος μέρος. Βλέπε δὴ μόι τὴν ῥάχιν, ἀπὸ μὲν τοῦ πλατέος ὀστοῦ τοῖς γλουτοῖς ἐπικειμένου νὴν ἀρχὴν ἔχουσαν, μέχρι δὲ τραχήλου διήκουσαν, καὶ χίονι παραπλησίως στεγανῷ, καὶ ἐκ σπονδύλων πολλῶν συγκειμένῳ, τὴν τε κοιλίαν φέρουσαν, καὶ ὥμους, καὶ χεῖρας, καὶ αὐχένα, καὶ κεφαλήν. Ἐπειδὴ γὰρ οὐδὲν ἔξωθεν ὁστοῦν ὁ Ποιητὴς τῇ κοιλίᾳ περιτέθειχεν, ἕνα τὴν τροφὴν ὑποδεχομένη εὑρύνηται ῥᾳδίως, καὶ τὸν ἀρκοῦντα τοῖς σιτίοις ὄγκον ἐργάζηται, ὄπισθεν αὐτὴν ἡ ῥάχις ὑπερείδει, Ἐκ πλειόνων δὲ αὐτὴν ὁστῶν ὁ Ποιητὴς συνέθηκεν, ὅπως καὶ χάμπτηται ῥᾳδίως, χύπτειν τοῦ ζώου βουλομένου, καὶ τῇ κάμψει μὴ θρύπτηται. Τρέφει δὲ ταύτην ὁ νωτιαΐῖος πηγὴν τὸν ἐγκέφαλον ἔχων. Τί με δεῖ λέγειν περὶ χειρῶν, ὧν τὴν χροίαν αἱ παντοδαπαὶ κηρύττουσι τέχναι; ᾿Αλλ᾽ ἐχείνων τὴν μνήμην ἐν τῷ μετὰ ταῦτα ποιῃσόμεθα λόγῳ οὐκοῦν καὶ τῆς τῶν χειρῶν χρείας τὴν ἐξήγησιν ἐκείνῳ φυλάξωμεν. ᾿Ανάδῃηθι τοίνυν ἐπὶ τὸν τράχηλον, καὶ θεώρῃσον τὴν τούτου διάπλασιν- καὶ ἀναμνήσθητί μοι τῶν κιόνων, τῶν κάτωθεν ἄνω διατετρημένων, καὶ πολλὰς τοιαύτας διατρήσεις ἐχόντων, καὶ μίαν μέσην μεγίστην, δι᾽ ἧς οἱ τῶν ὑδάτων ὀχετοὶ πλεῖστον μὲν ἀνάγουσιν ὕδωρ, διανγέμοντες δὲ τοῦτο, κατιέναι διὰ τῶν ἄλλων παραχελεύονται, καὶ τὸ μὲν εἰς τὸ νότιον μέρος τῆς πόλεως παραπέμπκουσι, τὸ δὲ εἰς τὸ ἑῷον, ἄλλο δὲ εἰς τὸ ἑσπέριον, ἕτερον δὲ εἰς τὸ βόρειον, Ταύτην ὁ τράχῆλος τὴν χρείαν παρέχει τῷ σώματι. Μιμεῖται γὰρ, ὡς ἔφην ἤδη, τὴν φύσιν ἡ τέχνη, καὶ ἑἐξομοιοζ τὰ οἰκεῖα μηχανήματα τοῖς ἐκείνης ποιήμασιν. Ὁ τράχηλος τοιγαροῦν ἔχει μὲν τοῦ στομάχον τὸ στόμα, παραπέμπει δὲ τῇ γαστρὶ τὰ σιτία καὶ ποτά. "Ἔχει δὲ τὴν τραχεῖαν ἀρτηρίαν ἀπὸ τοῦ πνεύμονος μέχρι τοῦ λάρυγγος ἀφιχνονυμένην" ἔχει ὃὲ καὶ τὰς φλέθδας, καὶ τὰς λείας ἀρτηρίας, δι᾽ ὧν ὁ ἐγπόφαλος δέχεται μὲν αἷμα καὶ πνεῦμα’ τρεφόμενος δὲ καὶ αὐξόμενος, διὰ τῶν συμπεφυχότων ὀστῶν τὸν νωτιαΐον μυελὸν παραπέμπει τῇ ῥάχει" ἀφ᾽ οὗ τρέφεται μὲν ἅπασα τῶν ὀστῶν ἡ φύσις, ἀποφύεται δὲ νεῦρα τὰ ἰσχυρότατα, τά τε παχέα, καὶ τὰ λεπτὰ, τά τε πλατέα καὶ τὰ στρογγύλα, δι᾿ ὧν τά τε ἄρθρα δεσμεῖται, καὶ οἱ μύες τὴν χινητικὴν ἐνέργειαν δέχονται. Ἐπειδὴ δὲ εἰς αὐτὴν ἥκομεν τὴν κεφαλὴν, βλέπε αὐτὴν ὥσπερ ἀκρόπολίν τινα τῆς τοῦ σώματος πόλεως ἐν ὕψει καθημένην, καὶ οἷόν τινα πλοῦτον καὶ θησαυρὸν ἐν φαλον. Τὸ γὰρ κρανίον οἷον ἕρκος καὶ χράνος᾽ ἐπὦνυμον γὰρ τούτου τὸ κράνος, πρὸς τὴν τούτον μίμησιν κατεσκευασμένον᾽ τῷ ἐγκεφάλῳ περικείμενον, τὴν ἔξωθεν ἐπερχομένην βλάθδῃν εἰς δύναμιν ἀπείργει.
hypopteron, ton kai tōn horōmenōn hapantōn oxyteron. Hēlios men gar hen hēmerą mią tēs oikoumenēs diatrechei ton diaulon, ho de, hama te neuei kai tēn oikoumenēn perinostei, kai tōn ouranōn ephikneitai tę̄ phantasią, kai toutous hyperthdainei, kai Theon hōs dynatai katoptrizetai, kai tōn angelōn tas apeirous theōrei myriadas, kai tōn archangechōn tas chiliadas, polypragmonei ta hypo gēn, epekeina toutōn hyperthainein philoneichei men, ou dynatai de" oron gar echei tēs phantasias ha memathēken einai. Iouton echōn hēgemona, kai chydernētēn, kai hēniochon, tōn theiōn dōreōn ouk aisthanę̄" ou logixę̄ tōn euergesiōn to plēthos, all᾽ epimeneis acharistōn’ kai tosoutōn soi didaskalōn prokeimenōn, mathein ouk etheleis ta tēs Pronoias stoicheia. Hora mē se pantelōs atēbelēton katalipę̄, kai tę̄ peirą mathę̄s pronoias, kai kēdemonias, kai erēmias diaphoran. Deuro toigaroun, ō philotēs, eph᾽ heteron se metagagōmen tou sōmatos meros. Blepe dē moi tēn rhachin, apo men tou plateos ostou tois gloutois epikeimenou nēn archēn echousan, mechri de trachēlou diēkousan, kai chioni paraplēsiōs steganǭ, kai ek spondylōn pollōn synkeimenǭ, tēn te koilian pherousan, kai hōmous, kai cheiras, kai auchena, kai kephalēn. Epeidē gar ouden exōthen hostoun ho Poiētēs tę̄ koilią peritetheichen, hena tēn trophēn hypodechomenē heurynētai rhądiōs, kai ton arkounta tois sitiois onkon ergazētai, opisthen autēn hē rhachis hypereidei, Ek pleionōn de autēn hostōn ho Poiētēs synethēken, hopōs kai champtētai rhądiōs, chyptein tou zōou boulomenou, kai tę̄ kampsei mē thryptētai. Trephei de tautēn ho nōtiaïios pēgēn ton enkephalon echōn. Ti me dei legein peri cheirōn, hōn tēn chroian hai pantodapai kēryttousi technai? ᾿All᾽ echeinōn tēn mnēmēn en tǭ meta tauta poię̄sometha logǭ oukoun kai tēs tōn cheirōn chreias tēn exēgēsin ekeinǭ phylaxōmen. ᾿Anadę̄ēthi toinyn epi ton trachēlon, kai theōrę̄son tēn toutou diaplasin- kai anamnēsthēti moi tōn kionōn, tōn katōthen anō diatetrēmenōn, kai pollas toiautas diatrēseis echontōn, kai mian mesēn megistēn, di᾽ hēs hoi tōn hydatōn ochetoi pleiston men anagousin hydōr, diangemontes de touto, katienai dia tōn allōn paracheleuontai, kai to men eis to notion meros tēs poleōs parapempkousi, to de eis to heǭon, allo de eis to hesperion, heteron de eis to boreion, Tautēn ho trachēlos tēn chreian parechei tǭ sōmati. Mimeitai gar, hōs ephēn ēdē, tēn physin hē technē, kai heexomoioz ta oikeia mēchanēmata tois ekeinēs poiēmasin. Ho trachēlos toigaroun echei men tou stomachon to stoma, parapempei de tę̄ gastri ta sitia kai pota. "Echei de tēn tracheian artērian apo tou pneumonos mechri tou laryngos aphichnonymenēn" echei hoe kai tas phlethdas, kai tas leias artērias, di᾽ hōn ho egpophalos dechetai men haima kai pneuma’ trephomenos de kai auxomenos, dia tōn sympephychotōn ostōn ton nōtiaïon myelon parapempei tę̄ rhachei" aph᾽ hou trephetai men hapasa tōn ostōn hē physis, apophyetai de neura ta ischyrotata, ta te pachea, kai ta lepta, ta te platea kai ta strongyla, di᾿ hōn ta te arthra desmeitai, kai hoi myes tēn chinētikēn energeian dechontai. Epeidē de eis autēn hēkomen tēn kephalēn, blepe autēn hōsper akropolin tina tēs tou sōmatos poleōs en hypsei kathēmenēn, kai hoion tina plouton kai thēsauron en phalon. To gar kranion hoion herkos kai chranos᾽ epōnymon gar toutou to kranos, pros tēn touton mimēsin kateskeuasmenon᾽ tǭ enkephalǭ perikeimenon, tēn exōthen eperchomenēn blathdę̄n eis dynamin apeirgei.
winged, swifter than all things seen. For the sun runs the double course of the world in one day, but the mind, in the same moment as it nods, goes around the world, reaches the heavens in imagination, passes beyond them, beholds God as a mirror as far as it can, contemplates the countless myriads of the angels and the thousands of the archangels, busies itself with what is under the earth, and strives to go beyond these, but cannot; for it has as the limit of its imagination the things it has learned to exist. Having this as your guide, pilot, and charioteer, you do not perceive the divine gifts; you do not reckon up the multitude of benefits, but go on being ungrateful; and though so many teachers are set before you, you will not learn the elements of Providence. Take care that he does not leave you wholly uncared for, and you learn by experience the difference between providence and care on the one hand and abandonment on the other. Come, then, my friend, let us lead you to another part of the body. Look with me at the spine, which begins from the broad bone lying on the buttocks and reaches to the neck, like a column, tight and made of many vertebrae, carrying the belly, the shoulders, the hands, the neck, and the head. For since the Maker put no bone around the belly from outside, so that when it receives food it might widen easily and make room enough for what is eaten, the spine supports it from behind. The Maker put it together from several bones, so that it might bend easily when the creature wishes to stoop, and not break in bending. The spinal marrow nourishes it, having the brain as its spring. Why need I speak of the hands, whose use the arts of every kind proclaim? But we will make mention of them in the next discourse; so let us keep the account of the use of the hands for that. Go up, then, to the neck and consider how it is formed; and recall for me the columns pierced from below upward, which have many such borings and one very large one in the middle, through which the water channels bring up a great deal of water, and, distributing it, bid it go down through the others, sending some to the southern part of the city, some to the eastern, some to the western, some to the northern. This is the service the neck renders to the body. For art, as I have said already, imitates nature, and makes its own devices like nature's works. The neck, then, holds the mouth of the gullet and sends food and drink on to the belly. It holds the windpipe, reaching from the lung to the larynx; it holds also the veins and the smooth arteries, through which the brain receives blood and breath; and being nourished and increasing, the brain sends the spinal marrow through the bones joined together to the spine, from which the whole nature of the bones is nourished, and from which grow the sinews, the strongest ones, thick and thin, broad and round, by which the joints are bound and the muscles receive their power of movement. Since we have come to the head itself, see it seated on high like the citadel of the city of the body, and as it were keeping … the brain like wealth and treasure within it. For the skull, like a fence and a helmet (for the helmet, made in imitation of it, is named after it), lies around the brain and keeps off as far as it can the harm that comes from outside.
3.7PG 83
Ἵνα δὲ μὴ ὑπὸ τῶν ὀστῶν, σκληρῶν ὄντων καὶ ἀντιτύπων, μαλακὸς ὧν λίαν οὗτος, καὶ κομιδῇ χαῦνος, λώδην τινὰ νυττόμενος δέξηται, δύο αὐτῷ περιέθηκε χιτῶνας, ἃς μήνιγγας ἰατρῶν ὀνομάζουσι παῖδες. νην, συνέφυσεν αὐτῷ, καὶ λίαν αὐτῷ «κροσψαύέειν πεποίηκε, καὶ συνέχειν αὐτὸν δυναμένην, καὶ πλη-. χτικὴν οὐκ ἔχουσαν δύναμιν διὰ τὴν ἄγαν λεπτότητα᾽ τὴν δὲ ἑτέραν στεγανὴν μὲν καὶ ἰσχυρὰν ἐποίησεν, ἐγκεφάλου δὲ αὕτη καὶ κρανίου τὴν μέσην ἀπεχλήρωσε χώρᾶν, ἵνα μήτε λυπῇ τὸν ἐγκέφαλον σχλῃροτέραν ἔχουσα τὴν οὐσίαν, μήτε ὑπὸ τῶν ὀστῶν λυπῆται, μαλαχωτέραν ἐχείνων ἔχουσα φύσιν. Ὁ μὲν οὖν ἐγκέφαλος, οἷόν τις πλοῦτος, ὡς ἔφην, ἐν τῇ κεφαλῇ καθάπερ ἐν ἀκροπόλει φυλάττεται. Ἐπειδὴ δὲ ἔδει τῷ φρουράρχῳ νῷ καὶ κατασχόκων, τά τε πολέμια καὶ τὰ φίλια προορώντων, δέδωκε καὶ τούτους ὁ Ποιητὴς, καὶ οὐκ ἑνὶ ταύτην τὴν περιωπὴν ἐνεχείρίάεν, ἀλλὰ δύο φύλακας ἔστησε, κιὶ τῷ μὲν τὰ δεξιὰ, τῷ δὲ τὰ εὐώννμα χαραδοχεῖν καὶ περισκοπεῖν ἐνομοθέτησεν. ᾿Επειδὴ δὲ καὶ οὗτοι φυλάκων ἐδέοντο, οὐδὲ τούτων ὁ τῆς πόλεως ταύτης ἠμέλησε Ποιητής" ἀλλ᾽ ἐπέθηκε τοῖς ὀφθαλμοῖς, οἷς κὴν ὁπτιχὴν ἐνεἐχείρισεν αἴσθησιν, οἷόν τινας ἐπάλξεις καὶ προμαχῶνας, τῶν ὀφρύων τὰς προδολὰς, ὅφ᾽ ἃς κρυπτόμενοι περισκοπεῖν ἀσφαλῶς τὰ πόῤῥωθεν δύνανται, Ταύταις δὲ ταῖς ἐπάλξεσιν, οἷόν τινα ὄροφον τῶν ἄνωθεν ἐπιπεμπομένων ὑετῶν, ἐνέφυσε τρίχας τινὰς λεπτὰς, καὶ ἐπὶ τὸ ἔξω τοῦ προσώπου νενευχυίας, τὸν ἐκ τοῦ μετώπου καταῤῥεόμενον ἱδρῶτα δεχομένας, ἀλλῆλαις δὲ παραπεμπούσας, καὶ διὰ τῶν κροτάφων ἀποσταζούσας, καὶ τοὺς ὀφθαλμοὺς ταύτης ἐλευθερούδας τῆς λώδης. Ἐπειδὴ δὲ καὶ πανοπλίας οἱ φύλακες ἐδέοντο, πεοριτίθησι μὲν αὐτοῖς τοὺς τῶν βλεφάρων χιτῶνας, καθάπερ δὲ δόρατα καὶ βέλη τὰς βλεφαρίδας συντίθησιν, οὐκέτι ὁμοίως ταῖς ὀφρύσι χεκλιμένας, ἵνα μὴ ἀντὶ προμάχων ἑἐπίόουλοι γίνωνται" οὔτε μὲν κατ᾽ εὐθεῖαν γραμμὴν τεταμένας, ἵνα μὴ ἀλλήλαις ἐν τῇ μύσει τῶν βλεφάρων προστρίδωνται, ἀλλ᾽ ἐπὶ τὸ ἔξω βραχύ τι νενευχυίας. ἵνα τῶν λεπτοτάτων σωμάτων ἀπτος, καὶ κόνις οὐ λεπτὴ μόνον, ἀλλὰ καὶ παχυτέρι κινεῖται, καὶ κάρφη, καὶ ἕτερα τοιαῦτα" ἑἐπίσσι δὲ καὶ κώνωπες, καὶ ὅσα τοιαῦτα ζωΐφια, καὶ τὰς Οὕτω καὶ τοὺς ἀστάχυας χαθώπλισεν ὁ τῶν ἀπάντων Δημιουργός " ταῖς γὰρ θήκαις τῶν πυρῶν ἐπιθεὶς τοὺς ἀνθέριχας, οὐκ ἐᾷ τὰ σπερμολόγα τῶν ὀρνίθων σφόδρα λυμαίνεσθαι τῷ καρπῷ " ἀλλ᾽ οἷόν τινα στεφάνην
Hina de mē hypo tōn ostōn, sklērōn ontōn kai antitypōn, malakos hōn lian houtos, kai komidę̄ chaunos, lōdēn tina nyttomenos dexētai, dyo autǭ periethēke chitōnas, has mēningas iatrōn onomazousi paides. nēn, synephysen autǭ, kai lian autǭ «krospsaueein pepoiēke, kai synechein auton dynamenēn, kai plē-. chtikēn ouk echousan dynamin dia tēn agan leptotēta᾽ tēn de heteran steganēn men kai ischyran epoiēsen, enkephalou de hautē kai kraniou tēn mesēn apechlērōse chōran, hina mēte lypę̄ ton enkephalon schlę̄roteran echousa tēn ousian, mēte hypo tōn ostōn lypētai, malachōteran echeinōn echousa physin. Ho men oun enkephalos, hoion tis ploutos, hōs ephēn, en tę̄ kephalę̄ kathaper en akropolei phylattetai. Epeidē de edei tǭ phrourarchǭ nǭ kai kataschokōn, ta te polemia kai ta philia proorōntōn, dedōke kai toutous ho Poiētēs, kai ouk heni tautēn tēn periōpēn enecheiriaen, alla dyo phylakas estēse, kii tǭ men ta dexia, tǭ de ta euōnnma charadochein kai periskopein enomothetēsen. ᾿Epeidē de kai houtoi phylakōn edeonto, oude toutōn ho tēs poleōs tautēs ēmelēse Poiētēs" all᾽ epethēke tois ophthalmois, hois kēn hoptichēn eneecheirisen aisthēsin, hoion tinas epalxeis kai promachōnas, tōn ophryōn tas prodolas, hoph᾽ has kryptomenoi periskopein asphalōs ta porrhōthen dynantai, Tautais de tais epalxesin, hoion tina orophon tōn anōthen epipempomenōn hyetōn, enephyse trichas tinas leptas, kai epi to exō tou prosōpou neneuchuias, ton ek tou metōpou katarrheomenon hidrōta dechomenas, allēlais de parapempousas, kai dia tōn krotaphōn apostazousas, kai tous ophthalmous tautēs eleutheroudas tēs lōdēs. Epeidē de kai panoplias hoi phylakes edeonto, peoritithēsi men autois tous tōn blepharōn chitōnas, kathaper de dorata kai belē tas blepharidas syntithēsin, ouketi homoiōs tais ophrysi cheklimenas, hina mē anti promachōn heepioouloi ginōntai" oute men kat᾽ eutheian grammēn tetamenas, hina mē allēlais en tę̄ mysei tōn blepharōn prostridōntai, all᾽ epi to exō brachy ti neneuchuias. hina tōn leptotatōn sōmatōn aptos, kai konis ou leptē monon, alla kai pachyteri kineitai, kai karphē, kai hetera toiauta" heepissi de kai kōnōpes, kai hosa toiauta zōïphia, kai tas Houtō kai tous astachyas chathōplisen ho tōn apantōn Dēmiourgos " tais gar thēkais tōn pyrōn epitheis tous antherichas, ouk eą ta spermologa tōn ornithōn sphodra lymainesthai tǭ karpǭ " all᾽ hoion tina stephanēn
And so that the brain, being very soft and quite loose, might not be pricked and harmed by the bones, which are hard and resistant, he put around it two coats, which the sons of the physicians call meninges. … he joined to it and made it touch it closely, able to hold it together and having no power to wound because of its great thinness; the other he made tight and strong, and it fills the space between the brain and the skull, so that it neither hurts the brain, having a harder substance, nor is hurt by the bones, having a softer nature than they. The brain, then, as I said, is guarded like wealth in the head as in a citadel. And since the mind, the commander of the garrison, also needed scouts to look ahead for what is hostile and what is friendly, the Maker gave it these too; and he did not entrust this watch to one, but set two guards, and laid down that one should watch for and look round on the right and the other on the left. And since these too needed guards, the Maker of this city did not neglect them either; but over the eyes, to which he entrusted the sense of sight, he set the projections of the eyebrows as battlements and ramparts, hidden under which they can safely look around at what is far off. And on these battlements, as a roof against the rains sent from above, he made grow certain fine hairs, bent toward the outside of the face, which receive the sweat running down from the forehead, pass it to one another, let it drip off by the temples, and free the eyes from this harm. And since the guards also needed full armor, he put around them the coats of the eyelids, and set the eyelashes like spears and darts, not inclined like the eyebrows, so that instead of defenders they might not become plotters; nor stretched in a straight line, so that they might not rub against one another when the eyelids close, but bent a little outward, so that … of the finest bodies …, and dust not only fine but coarser … is moved, and chaff and other such things … and gnats and all such small creatures, and the … In the same way the Creator of all things armed the ears of grain; for by putting the awns on the husks of the wheat he does not let the seed-picking birds do great harm to the crop, but like … a crown
3.8PG 83
᾿Αλλ᾽ ἴσως ἂν εἴποις ἀχαριστίαν νοσῶν’ Τί τοίνυν μοι πλέον τῶν ἀσταχύων κεχάρισται; ᾿Αλλὰ καὶ τῶν Β ἀσταχύων τὴν φύσιν, ἐμδρόντητε, διὰ τὴν σὴν χρείαν πεποίηκε. Τί τοίνυν ἀχαριστεῖς, εἰ καὶ τὰ σὰ διὰ σὲ τοῖς σοῖς ὅπλοις χαθώπλισε; Σὺ σπείρεις τοὺς πυροὺς, ἀχαριστότατε" αὐτὸς ἄρδει καὶ θερμαίνει καὶ τρέφει καὶ φρουρεῖ καὶ φυλάττει, καὶ πέπονά σοι προτίθησι. Σὺ δὲ ἀμήσας, καὶ τῇ ἅλῳ παραδοὺς, καὶ τεμὼν τῇ τέχνῃ, καὶ τῶν ἀχύρων ἀποχρίνας, καὶ μύλῃ λεπτύνας, καὶ τῶν πιτύρων χιπαραδοὺς, ἐντρυφᾷς τοῖς ἄρτοις, καὶ τὸν χορηγὸν ἀγνοεῖς. ᾿Αλλ᾽ ἐπὶ τὸν ὀφθαλμὸν ἐπανέλθωμεν. Κατανόησον αὐτοῦ τὴν φύσιν" βλέπε πόσους ἔχει χιτῶνας βλέπε τὴν ἔξωθεν εὐμορφίαν βλέπε τὴν τῆς κόρης λεπτότητα, τὴν περικειμένην ἶριν, ἣν στεφάνὴν ὀνομάζομεν, τὸν χερατοειδῇ κύκλον, τὸν ῥαγοειδῆ χιτῶνα, τὴν χρυσταλλοειδῇ σφαῖραν τὴν ὑπὸ τούτῳ κειμένην, καὶ διὰ μέσον διαχύπτουσαν, τὸ περὶ ταύ-ἅπας ἐρήρεισται, τὴν ἐκ τοῦ ἐγκεφάλου δι' ἀγγείον λεπτοτάτου χορηγουμένην τροφὴν, τὴν διὰ τῶν χανθῶν τοῦ περιττώματος ἐχροήν. Σκόπησον εἰς πόσα τὸ αἷμα μετασχηματίζεται χρώματα. Τοῦτο πρῶτον μὲν ἦν σιτίον’ τοῖς ὀδοῦσι δὲ λεπτυνθὲν, τῇ γαστρὶ παρεπέμφθη᾽ ἐκείνη πρὸς τὴν οἰκείαν χρόαν τοῦτο μετέθαλς, καὶ λευκὸν ἀπειργάσατο" τοῦτο τὸ ἧπαρ δεξάμενον, πάλιν εἰς τὸ οἰκεῖον μετατίθησι χρῶμα. Οὕὔτω γενομένη τοῦ αἵματος ἡ φύσις, εἰς ἐγκέφαλον χωροῦσα, πάλιν λευκαίνεται, καὶ εἰς ὀστᾶ μεταπῇγνυται, καὶ εἰς νεῦρα στεγανὰ μὲν, εὐχαμπῇ δὲ με- Ὁ τατίθεται. ᾿Αλλὰ γὰρ ἴσως ὅμοιον ποιῶ τοῖς τὴν ψάμμον ἀριθμεῖν πειρωμένοις, τὴν ἐν τῷ σώματι φαινομένην τοῦ Ποιητοῦ προμήθειαν ἐρευνῆσαι φιλονεικχῶν. Κατὰ σαυτὸν τοιγαροῦν πάσας τῇ θεωρίᾳ περινόστησον τὰς αἰσθήσεις, τὴν γεῦσιν, τὴν ὄσφρησιν, τὴν ἀκοῆν᾽ ὅπως ἣ μὲν τῶν ὀσμῶν τὴν ἀντίληψιν ἔχει, καὶ τὸ μὲν ἡδὺ προσίεται, τὸ δὲ δυσῶδες ἀπωθεῖται, καὶ τῶν τῆς κεφαλῇς περιττωμάτων τὰς ἐκκρίσεις πεπίστευται. Ἐπειδὴ γὰρ τοὺς κάτωθεν ἅπαντας ἀναπεμπομένους ἀτμοὺς ὡς ὑπερκειμένη τοῦ σώματος ὑποδέχεται, ἡ δὲ τούτων πλημμύρα πολλὴν ἂν εἰργάσατο τῷ κυριωτάτῳ μορίῳ, φημὶ δὴ τῷ ἐγκεφάλῳ, τὴν λώδην, οὐδὲ τούτου χατημέλησεν ὁ τῶν ὅλων Ποιητὴς, ἀλλὰ πόρους τινὰς ἐν αὐτοῖς πεποιηκὼς, τὰ ὑγρὰ καὶ τὰ παχέα τῶν περιττωμάτων ἐπὶ τὴν ὑπερῷαν καὶ τοὺς μυκτῆρας ὡδήγησε, καὶ δύο τούτοις ἐχχρίσεων ἀπένειμε μόρια, ἵνα συντόμως τὸ βλαδερὸν ἐχφορῆται" τὸ δὲ ἀτμῶδες καὶ λι- Ὑννῶδες περίττωμα ἄνωθεν διὰ τῶν τοῦ κρανίου ῥαφῶν διαφορεῖσθαι καὶ διεξωθεῖσθαι πεποίηκε. Θεώρῆσον δὲ καὶ τῆς ἀκοῆς τὴν ἐνέργειαν᾽ βλέπε πῶς μυρίας δεχομένη φωνὰς οὐ χορέννυται, οὐ πληροῦται, οὐκ ἴσως ἅπαντα δέχεται, ἀλλ᾽ οἷδεν ὀξείας καὶ βαρείας φωνῆς τὸ διάφορον " εὐφωνίᾳ τέρπεται, καὶ χαχοφωνίαν ἀποστρέφεται. Διὰ ταύτης τῶν θείων Β ἐπαΐομεν λογίων, διὰ ταύτης πᾶσαν ἀνθρωπείαν ἡ φύσις παιδεύεται παίδευσιν, γραμματικὴν, ῥητοχὴν, καὶ εἴ τινα ἑτέραν τῶν ἀνθρώπων ἡ φύσις ἐξεῦρε. Ταύτην ὑπόθες τοῖς ἡμετέροις λόγοις τὴν ἀχυὴν, δέξαι φάρμακον τὴν ψυχὴν καθαῖρον, καὶ τῆς πονηρᾶς αὐτὴν βλασφημίας ἐλευθεροῦν" ἐπίθες ταύτῃ πύλας, τὸν λόγον, καὶ πυλωρὸν, τὸν τοῦ Θεοῦ φόδον, καὶ τῶν προσφερομένων σοι λόγων υΐνου κριτὴς, καὶ τοῖς μὲν εὐσεύδέσιν ὁ πυλωρὸς ἀνοιγέτω τὰς πύλας, τοὺς δὲ βλασφήμους καὶ βδελυροὺς τω, καὶ οἷόν τινα μοχλὸν ἀῤῥαγῆῇ, τὸ στεῤῥὸν ἐπιτιθέτω τῆς πίστεως. Οὕτω γὰρ δυνατὸν, τῶν τε πολεμίων ἀπαλλάττεσθαι, καὶ τοὺς φίλους καὶ εὐερ-. νειν" οὐ χνηθομένους, κατὰ τὸν θεῖον Παῦλον, τὴν ἀκοὴν, οὐδὲ τοῖς τέρπουσι μὲν, βλάπτουσι δὲ τὸ λο- Υιχὸν λόγοις ταύτην ὑποτιθέντας" ἀλλὰ κριτὰς ὁρθοὺς καὶ δικαίους τῶν λεγομένων γιγνομένους, καὶ τοὺς ὄνησιν φέροντας ἐχλεγομένους, καὶ τὸν Θεὸν, κατὰ τὸν προφήτην, διὰ παντὸς προορωμένους, καὶ νύκτωρ καὶ [μεθ᾽ ἡμέραν, καὶ βαδίζοντας καὶ καθημένους, καὶ πᾶν ὁτιοῦν ἣ δρῶντας ἣ πάσχοντας. Αὐτῷ ἡ δόξα, καὶ ἡ τιμὴ, καὶ ἡ προσχύνῃησις εἰς τοὺς αἰῶνας. ᾿Αμήν.
᾿All᾽ isōs an eipois acharistian nosōn’ Ti toinyn moi pleon tōn astachyōn kecharistai? ᾿Alla kai tōn B astachyōn tēn physin, emdrontēte, dia tēn sēn chreian pepoiēke. Ti toinyn acharisteis, ei kai ta sa dia se tois sois hoplois chathōplise? Sy speireis tous pyrous, acharistotate" autos ardei kai thermainei kai trephei kai phrourei kai phylattei, kai pepona soi protithēsi. Sy de amēsas, kai tę̄ halǭ paradous, kai temōn tę̄ technę̄, kai tōn achyrōn apochrinas, kai mylę̄ leptynas, kai tōn pityrōn chiparadous, entryphąs tois artois, kai ton chorēgon agnoeis. ᾿All᾽ epi ton ophthalmon epanelthōmen. Katanoēson autou tēn physin" blepe posous echei chitōnas blepe tēn exōthen eumorphian blepe tēn tēs korēs leptotēta, tēn perikeimenēn irin, hēn stephanēn onomazomen, ton cheratoeidę̄ kyklon, ton rhagoeidē chitōna, tēn chrystalloeidę̄ sphairan tēn hypo toutǭ keimenēn, kai dia meson diachyptousan, to peri tau-hapas erēreistai, tēn ek tou enkephalou di' angeion leptotatou chorēgoumenēn trophēn, tēn dia tōn chanthōn tou perittōmatos echroēn. Skopēson eis posa to haima metaschēmatizetai chrōmata. Touto prōton men ēn sition’ tois odousi de leptynthen, tę̄ gastri parepemphthē᾽ ekeinē pros tēn oikeian chroan touto metethals, kai leukon apeirgasato" touto to hēpar dexamenon, palin eis to oikeion metatithēsi chrōma. Houytō genomenē tou haimatos hē physis, eis enkephalon chōrousa, palin leukainetai, kai eis osta metapę̄gnytai, kai eis neura stegana men, euchampę̄ de me- Ho tatithetai. ᾿Alla gar isōs homoion poiō tois tēn psammon arithmein peirōmenois, tēn en tǭ sōmati phainomenēn tou Poiētou promētheian ereunēsai philoneikchōn. Kata sauton toigaroun pasas tę̄ theōrią perinostēson tas aisthēseis, tēn geusin, tēn osphrēsin, tēn akoēn᾽ hopōs hē men tōn osmōn tēn antilēpsin echei, kai to men hēdy prosietai, to de dysōdes apōtheitai, kai tōn tēs kephalę̄s perittōmatōn tas ekkriseis pepisteutai. Epeidē gar tous katōthen hapantas anapempomenous atmous hōs hyperkeimenē tou sōmatos hypodechetai, hē de toutōn plēmmyra pollēn an eirgasato tǭ kyriōtatǭ moriǭ, phēmi dē tǭ enkephalǭ, tēn lōdēn, oude toutou chatēmelēsen ho tōn holōn Poiētēs, alla porous tinas en autois pepoiēkōs, ta hygra kai ta pachea tōn perittōmatōn epi tēn hyperǭan kai tous myktēras hōdēgēse, kai dyo toutois echchriseōn apeneime moria, hina syntomōs to bladeron echphorētai" to de atmōdes kai li- Hynnōdes perittōma anōthen dia tōn tou kraniou rhaphōn diaphoreisthai kai diexōtheisthai pepoiēke. Theōrēson de kai tēs akoēs tēn energeian᾽ blepe pōs myrias dechomenē phōnas ou chorennytai, ou plēroutai, ouk isōs hapanta dechetai, all᾽ hoiden oxeias kai bareias phōnēs to diaphoron " euphōnią terpetai, kai chachophōnian apostrephetai. Dia tautēs tōn theiōn B epaïomen logiōn, dia tautēs pasan anthrōpeian hē physis paideuetai paideusin, grammatikēn, rhētochēn, kai ei tina heteran tōn anthrōpōn hē physis exeure. Tautēn hypothes tois hēmeterois logois tēn achyēn, dexai pharmakon tēn psychēn kathairon, kai tēs ponēras autēn blasphēmias eleutheroun" epithes tautę̄ pylas, ton logon, kai pylōron, ton tou Theou phodon, kai tōn prospheromenōn soi logōn yïnou kritēs, kai tois men euseudesin ho pylōros anoigetō tas pylas, tous de blasphēmous kai bdelyrous tō, kai hoion tina mochlon arrhagēę̄, to sterrhon epitithetō tēs pisteōs. Houtō gar dynaton, tōn te polemiōn apallattesthai, kai tous philous kai euer-. nein" ou chnēthomenous, kata ton theion Paulon, tēn akoēn, oude tois terpousi men, blaptousi de to lo- Uichon logois tautēn hypotithentas" alla kritas horthous kai dikaious tōn legomenōn gignomenous, kai tous onēsin pherontas echlegomenous, kai ton Theon, kata ton prophētēn, dia pantos proorōmenous, kai nyktōr kai [meth᾽ hēmeran, kai badizontas kai kathēmenous, kai pan hotioun hē drōntas hē paschontas. Autǭ hē doxa, kai hē timē, kai hē proschynę̄ēsis eis tous aiōnas. ᾿Amēn.
But perhaps, sick with ingratitude, you might say: "What more, then, has he given me than the ears of grain?" But it was for your use, thunderstruck fool, that he made the nature of the ears of grain too. Why then are you ungrateful, if he armed what is yours, for your sake, with your own weapons? You sow the wheat, most ungrateful one; he waters, warms, nourishes, guards, and protects it, and sets it before you ripe. And you, having reaped it, handed it over to the threshing floor, cut it by your art, separated it from the chaff, ground it with the mill, … the bran, and handed it over …, you feast on loaves and do not know the one who supplies them. But let us return to the eye. Consider its nature: see how many coats it has; see its beauty outside; see the fineness of the pupil, the iris lying around it, which we call the crown, the horn-like circle, the grape-like coat, the crystalline sphere lying under it and peeping out through the middle, … the nourishment supplied from the brain through a very fine vessel, the outflow of residue through the corners. Consider into how many colors the blood is transformed. First it was food; ground fine by the teeth, it was sent to the belly; the belly changed it to its own color and made it white; the liver received it and changed it again to its own color. Having become the nature of blood in this way, it goes to the brain and is whitened again, and is hardened into bones, and changed into sinews, tight yet flexible. But perhaps, in striving to search out the Maker's forethought that appears in the body, I am doing like those who try to count the sand. By yourself, then, go round all the senses in contemplation: taste, smell, hearing; how the one perceives odors, admits the pleasant and pushes away the foul, and has been entrusted with the excretion of the residues of the head. For since the head, lying above, receives all the vapors sent up from below in the body, and their flood would have caused great harm to the most sovereign part, I mean the brain, the Maker of all did not neglect this either; but making certain passages in them, he led the moist and thick residues to the palate and the nostrils, and assigned these two parts for excretion, so that what is harmful might be carried out quickly; the vaporous and smoky residue he made to be dispersed and pushed out above through the sutures of the skull. Consider also the working of hearing: see how, receiving countless sounds, it is not sated, not filled, does not receive everything alike, but knows the difference between high and low voices; it delights in pleasant sound and turns away from harsh. Through it we hear the divine oracles; through it human nature is taught all human learning, grammar, rhetoric, and whatever else human nature has discovered. Lend this hearing to our words; receive a medicine that purifies the soul and frees it from wicked blasphemy; set reason as gates upon it, and the fear of God as gatekeeper, and be a judge of the words brought to you; let the gatekeeper open the gates to pious words, but … the blasphemous and loathsome, and set on them, as an unbreakable bar, the firmness of faith. For so it is possible to be rid of enemies and … friends and benefactors, not "having itching ears," as the divine Paul says, nor lending them to words that delight but harm the reasoning part, but becoming right and just judges of what is said, choosing what brings profit, and, as the prophet says, "setting God always before us," by night and by day, walking and sitting, whatever we do or suffer. To him be glory, honor, and worship to the ages. Amen.
Chapter 4
4.1PG 83
Ἤκουσα τῆς προφητικῆς φωνῆς ἀδούσης καὶ βοώσης" « Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. » ᾿Αλλὰ φωγῆς μὲν ἐκεῖθεν φερομένης, ἣν ποιεῖ πνεῦμα διὰ τῆς ἀρτηρίας ὠθούμενον ἐπὶ τὸ στόμα, καὶ λόγος γλῶτ- “αν ἐναρμονίως τοῖς ὁδοῦσι προσφέρων, καὶ χείλη »τυσσόμενα, καὶ ἀὴρ πλησσόμενος, καὶ τὴν ἀντιτυπίαν ἐργαζόμενος, οὐδεὶς τῶν καθ᾽ ἡμᾶς ἀχήχοε πώποτε ἀνθρώπων. Φαινόμενος δὲ καὶ τό τε μέγεθος, τό τε κάλλος ὑποδεικνὺς, καὶ τῆς ὀροφῆς τοῖς ἀνθρώποῖς παρέχων τὴν χρείαν, σιγῶν κηρύττει τὸν τὴν, καὶ τὰς ἁπάντων γλώττας εἰς ὑμνῳδίαν καὶ καθάπερ οἰκίαν ὁρῶντες τεχνικῶς μάλα γεΥγε νην, καὶ γωνίαις εὐθείαις συνηρμοσμένην, εὗρός τε καὶ μῆκος ἔχουσαν, καὶ ὕψος, τὴν πρὸς ταῦτα διασῶζον ἀναλογίαν, καὶ φωταγωγοὺς ἐν ῥυθμῷ καὶ τάξεε γεγενημένας, χα, τὰ ἄλλα ὅσα τὰς τοιαύτας οἰκίας λαμπρύνειν φιλεῖ, εὐθὺς τὸν τεχνίτην θαυμάζομεν, καὶ τὸν οὐ παρόντα ζωγραφοῦμεν τῇ διανοίᾳ, καὶ εἰς τὴν ἐκείνου τέχνην πᾶσαν ἐκείνης τῆς εὐπρεπείας ἀναφέρθμεν τὴν εὐμορφίαν " οὕτως οὐρανὸν ὁρῶντες, καὰ τῶν κατ᾽ οὐρανὸν φωστήρων τὴν χρειώδη χορείαν. οὐ ταῦτα προσκυνοῦμεν, ἀλλὰ τὸν τούτων Ποιητὴν ταῖς δυναταῖς ὑμνῳδίαις γεραίρομεν, καὶ ἐκ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως τὸν Γενεσιουργὸν θεωροῦμεν. Λογιζόμεθα γὰρ ὀρθῶς καὶ δικαίως " Εἰ τηλικοῦτον τῶν ποιημάτων τὸ μέγεθος, πηλίκος ὁ Ποιητής; καὶ εἰ τοιαύτη τῶν γενητῶν ἡ ὥρα, οἷον ςοὔ ἀριστοτέχνου καὶ Ποιητοῦ τῶν ὅλων τὸ κάλλος; Οὕτως, «ε Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα " » οὕτως, ε Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν" » οὐ φωνὴν ἀφιεῖσαι, οὐδὲ διὰ γλώττης φθεγγόμεναι, ἀλλὰ διηνεκῶς ἀλλήλας διαδεχόμεναι, καὶ πρὸς τὴν τῶν ἀνθρώπων χρεΐαν ὑπ᾽ ἀλλήλων πλεονεχτούμεναι" καὶ τοσοῦτόν πως ἐχδοῶσιν, ὡς ἁπάντων ἀνθρώπων τὸ γένος τῆς τούκων ἐπαῖειν φωνῇς. ε Οὐκ εἰσὶ γὰρ, φησὶ, λαλιαὶ, οὐδὲ λόγοι, ὧν οὐκὶ ἀκούονται αἱ φωναὶ αὖφὥν. ν» ἽΛπαν γὰρ ἔθνος, καὶ ἅπασα γλῶσσα τῶν τῆς ἡμέρας καὶ τῆς νυκτὸς κηρυγμάτων ἀκούει. Αἱ μὲν γὰρ γλῶτται τὸ διάφορον ἔχουσι, μία δὲ φύσις τὴν αὐτὴν παρὰ τούτων δρέκεται χρείαν. Οὕτω πάλιν ὁ ταῦτα εἰρηκὼς, ἐν ἑτέρῳ ψαλμῷ τὸν Δημιουργὸν ἀνυμνῶν, ἔλεγεν. ε« ᾿Εθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ, ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν. » Εἰς ἐμαυτὸν γὰρ, φησὶ, στραφεὶς, καὶ ἐν ἐμαυτῷ γενόμενος, καὶ τῶν ἔξωθεν ἁπάντων θορύδων λαγεὶς, ἐν θεωρίᾳ τῆς ἐμαυτοῦ γενέσθαι φύσεως ἠδουλήθην, καὶ τὴν λογικὴν τῆς ψυχῆς ἀχριδῶς δύναμιν κατιδεῖν, τὰς ἐπιστήμας, ὧν ἔστι δέκτι
Ēkousa tēs prophētikēs phōnēs adousēs kai boōsēs" « Hoi ouranoi diēgountai doxan Theou, poiēsin de cheirōn autou anangellei to stereōma. » ᾿Alla phōgēs men ekeithen pheromenēs, hēn poiei pneuma dia tēs artērias ōthoumenon epi to stoma, kai logos glōt- “an enarmoniōs tois hodousi prospherōn, kai cheilē »tyssomena, kai aēr plēssomenos, kai tēn antitypian ergazomenos, oudeis tōn kath᾽ hēmas achēchoe pōpote anthrōpōn. Phainomenos de kai to te megethos, to te kallos hypodeiknys, kai tēs orophēs tois anthrōpois parechōn tēn chreian, sigōn kēryttei ton tēn, kai tas hapantōn glōttas eis hymnǭdian kai kathaper oikian horōntes technikōs mala geUge nēn, kai gōniais eutheiais synērmosmenēn, heuros te kai mēkos echousan, kai hypsos, tēn pros tauta diasōzon analogian, kai phōtagōgous en rhythmǭ kai taxee gegenēmenas, cha, ta alla hosa tas toiautas oikias lamprynein philei, euthys ton technitēn thaumazomen, kai ton ou paronta zōgraphoumen tę̄ dianoią, kai eis tēn ekeinou technēn pasan ekeinēs tēs euprepeias anapherthmen tēn eumorphian " houtōs ouranon horōntes, kaa tōn kat᾽ ouranon phōstērōn tēn chreiōdē choreian. ou tauta proskynoumen, alla ton toutōn Poiētēn tais dynatais hymnǭdiais gerairomen, kai ek megethous kai kallonēs ktismatōn analogōs ton Genesiourgon theōroumen. Logizometha gar orthōs kai dikaiōs " Ei tēlikouton tōn poiēmatōn to megethos, pēlikos ho Poiētēs? kai ei toiautē tōn genētōn hē hōra, hoion sou aristotechnou kai Poiētou tōn holōn to kallos? Houtōs, «e Hoi ouranoi diēgountai doxan Theou, poiēsin de cheirōn autou anangellei to stereōma " » houtōs, e Hēmera tę̄ hēmerą ereugetai rhēma, kai nyx nykti anangellei gnōsin" » ou phōnēn aphieisai, oude dia glōttēs phthengomenai, alla diēnekōs allēlas diadechomenai, kai pros tēn tōn anthrōpōn chreïan hyp᾽ allēlōn pleonechtoumenai" kai tosouton pōs echdoōsin, hōs hapantōn anthrōpōn to genos tēs toukōn epaiein phōnę̄s. e Ouk eisi gar, phēsi, laliai, oude logoi, hōn ouki akouontai hai phōnai auphōn. n» HiLpan gar ethnos, kai hapasa glōssa tōn tēs hēmeras kai tēs nyktos kērygmatōn akouei. Hai men gar glōttai to diaphoron echousi, mia de physis tēn autēn para toutōn dreketai chreian. Houtō palin ho tauta eirēkōs, en heterǭ psalmǭ ton Dēmiourgon anymnōn, elegen. e« ᾿Ethaumastōthē hē gnōsis sou ex emou, ekrataiōthē, ou mē dynōmai pros autēn. » Eis emauton gar, phēsi, strapheis, kai en emautǭ genomenos, kai tōn exōthen hapantōn thorydōn lageis, en theōrią tēs emautou genesthai physeōs ēdoulēthēn, kai tēn logikēn tēs psychēs achridōs dynamin katidein, tas epistēmas, hōn esti dekti
I have heard the prophetic voice singing and crying: "The heavens tell the glory of God, and the firmament proclaims the work of his hands." But no one among us has ever heard a voice coming from there, such as breath makes when pushed through the windpipe to the mouth, and reason bringing the tongue harmoniously to the teeth, and lips folding, and air struck and producing resistance. Yet by appearing and showing its greatness and beauty, and giving people the use of a roof, it proclaims in silence the … and the tongues of all to sing praise. And just as when we see a house built very skilfully, joined with right angles, having breadth, length, and height that keep their proportion to one another, and windows made in rhythm and order, and all the other things that usually make such houses splendid, we at once admire the craftsman, paint him in our mind though he is not present, and refer all the beauty of that elegance to his art, so when we see heaven and the useful dance of the lights of heaven, we do not worship them, but honor their Maker with such hymns as we can, and "from the greatness and beauty of created things we contemplate the Creator by analogy." For we reason rightly and justly: if the works are so great, how great is the Maker? And if the things that came to be have such charm, what must be the beauty of the supreme craftsman and Maker of all? So "the heavens tell the glory of God, and the firmament proclaims the work of his hands"; so "day pours forth speech to day, and night proclaims knowledge to night," not uttering a voice nor speaking with a tongue, but continually succeeding one another, and outdoing one another for the use of human beings; and they cry out so loudly that the whole race of human beings hears their voice. "For there are no speeches," he says, "nor words, whose voices are not heard." For every nation and every tongue hears the proclamations of day and night. Tongues differ, but one nature receives the same benefit from them. So again the one who said this, singing the Creator's praise in another psalm, said: "Your knowledge has become too wonderful for me; it is mighty, I cannot attain to it." For turning to myself, he says, and coming to myself, and getting free of all the noise outside, I wished to contemplate my own nature and to look closely at the rational power of the soul, the kinds of knowledge of which the soul is capable,
4.2PG 83
χὴ, τὰς τέχνας, ὧν τὸν βίον ἐνέπλησε, δι᾽ ὧν ἥδιον καὶ θυμηρέστερον βιοτεύει, ὧν ὠδίνει λόγων τὸ πλῆθος, ὧν δέχεται τὴν ἀμετρίαν" πῶς ἀπὸτίθεται ταῦτα, καὶ διαχεχριμένως φυλάττει πῶς προφέρει ῥᾳδίως τῶν ἀποκειμένων ὅ βούλεται" πῶς ἰθύνει τὸ σῶμα, καὶ ὀφθαλμοῖς μὲν, ὄγκων καὶ χρωμάτων ἐγχειρίζει διάκρισιν. γλώττῃ δὲ, χυμοὺς δικάζειν ἐπίστευσε, καὶ διάκονον τῶν οἰκείων ὠδίνων ἐχειροτόνησεν, ὀσμῶν δὲ κριτήριον ἀπέφηνε τὰς ῥῖνας, καὶ λόγοις ἔξωθεν φερομένοις τὰς ἀκοὰς ἀνεπέθ. τασε᾿ τῷ δὲ λοιπῷ σώματι τὴν ἁπτὴν ἐνεχείρισε δύναμιν καὶ παρέχει μὲν τούτοις τὴν αἰσθητικὴν ἐνέργειαν, ἀντιλαμδάνει δὲ παρὰ τούτων καὶ λύπην καὶ εὐφροσύνην" ταῦτα καὶ ὅσα τοιαῦτά φησι λογιζόμενος, καὶ ὁρῶν τὴν τῶν ἐναντίων τούτων συνδρομὴν εἰς ἑνὸς ζώου χατασχενὴν, καὶ τοῦ θνητοῦ καὶ ἀθανάτου συμφυῖΐῖαν καὶ συζυγίαν, νικῶμαι τῷ θαύματι, καὶ τῆς θεωρίας οὐκ ἐφιχνούμενος, τὴν ἧτταν ὁμολογῶ, καὶ τῆς τοῦ Δημιουργοῦ σοφίας ἀνακηρύττων τὴν νίκην, καὶ τὸν Ποιητὴν ἀνυμνῶν, βοῶ « Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ, ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν. ν Καὶ ταῦτα καὶ ἡμῖν ἐπὶ τοῦ παρόντος ἁρμόττει τὰ ῥῇματα, τὴν φαινομένην ἐν τοῖς τοῦ ἀνθρωπείου σώματος μορίοις σοφίαν κατιδεῖν ἐθελήσασι μὲν, τῇ δὲ πείρᾳ τὴν ἀσθένειαν διδαχθεῖσιν. Οὐ μικρὰ δὲ ὅμως ἐκ τῆς Β ἀμυδρᾶς χεχερδήχαμεν θεωρίας" ἐθεασάμεθα γὰρ καὶ ἐν τῷ βραχυτάτῳ μορίῳ τοῦ σώματος τὴν τοῦ Θεοῦ διαλάμπουσαν προμήθειαν. Τί γὰρ τριχῶν εὐὖτελέστερον; τί δὲ οὕτως ἐν τοῖς τοῦ σώματος μορίοις αἰσθήσεως ἅμοιρον; ᾿Αλλ᾽ ὅμως καὶ τούτων τὴν χρείαν ἀναγκαίαν ἔδειξεν ὁ λόγος" καὶ μαρτυροῦσιν ὀφρύες καὶ βλεφαρίδες, μαρτυροῦσι δὲ καὶ αἱ τὴν κεφαλὴν κοσμοῦσαί τε ὁμοῦ καὶ χαλύκτουσαι" καὶ γὰρ καὶ τούτων τὴν χρείαν οἱ τούτων ἐψιλωμένοι διδάσκουσι. Πρῶτον μὲν γὰρ ἐρυθριῶσιν ὡς κάλλους ἐστερημένοι" ἔπειτα δὲ καὶ ἕτερα ἅττα ἐπινοοῦσι καλύμματα, τὴν ἐχείνων χρείαν ἀποπληροῦντα. Καὶ ὡς ἔοικε, τούτου χάριν καὶ γυμνωθῆναι τούτων ἑνίας κεφαλὰς ὁ Δημιουργὸς συνεχώρησεν, ἵνα μάθωμεν ὅπως καὶ τούτων προμηθούμενος ὁ Ποιητὴς, οὕτω τὸ ζῶον διέπλασεν. Οὕτω τοὺς εἰς ἄνδρας λουἡλικίαν, τῷ γενείῳ χκαταχοσμεῖ, καὶ μοῖράν τινα τῶν παρειῶν σὺν τῷ ἀνθερεῶνι. Πρότερον μὲν γὰρ ἴουλος ἀνθεῖ, μετὰ ὃὲΣ ταῦτα κόμη μετρία καλύπτει, ἵνα τῇ προσθήκῃ διδάξῃ τῶν ἡλικιῶν τὸ διάφορον, καὶ πείσῃ διὰ τοῦ σχήματος, τῶν παιδικῶν μὲν ἀθυρμάτων ἀπέχεσθαι, τὰ δὲ σπουδαΐα τῶν ἔργῶν προσίςσθαι. Ἐπειδὴ δὰ γυναιξὶν αἱ ὠδῖνες εἰς τοιαύτην διδασκαλίαν ἀρχοῦσι, μόνων οὕτω τὰς τῶν ἀνδρῶν παρειὰς ἐστεφάνωσεν. Εἰ δά τις μόνον ἀντιλέγειν τῇ ἀληθείᾳ δεδιδαγμένος, τὰς ἐν ἄλλοις μορίοις τοῦ σώματος τῶν τριχῶν ἐκφύσεις προδάλλοιτο, μανθανέτω καὶ περὶ τούτων μάτην ἀχαριστῶν.
chē, tas technas, hōn ton bion eneplēse, di᾽ hōn hēdion kai thymēresteron bioteuei, hōn ōdinei logōn to plēthos, hōn dechetai tēn ametrian" pōs apotithetai tauta, kai diachechrimenōs phylattei pōs propherei rhądiōs tōn apokeimenōn ho bouletai" pōs ithynei to sōma, kai ophthalmois men, onkōn kai chrōmatōn encheirizei diakrisin. glōttę̄ de, chymous dikazein episteuse, kai diakonon tōn oikeiōn ōdinōn echeirotonēsen, osmōn de kritērion apephēne tas rhinas, kai logois exōthen pheromenois tas akoas anepeth. tase᾿ tǭ de loipǭ sōmati tēn haptēn enecheirise dynamin kai parechei men toutois tēn aisthētikēn energeian, antilamdanei de para toutōn kai lypēn kai euphrosynēn" tauta kai hosa toiauta phēsi logizomenos, kai horōn tēn tōn enantiōn toutōn syndromēn eis henos zōou chataschenēn, kai tou thnētou kai athanatou symphuiïian kai syzygian, nikōmai tǭ thaumati, kai tēs theōrias ouk ephichnoumenos, tēn hēttan homologō, kai tēs tou Dēmiourgou sophias anakēryttōn tēn nikēn, kai ton Poiētēn anymnōn, boō « Ethaumastōthē hē gnōsis sou ex emou, ekrataiōthē, ou mē dynōmai pros autēn. n Kai tauta kai hēmin epi tou parontos harmottei ta rhę̄mata, tēn phainomenēn en tois tou anthrōpeiou sōmatos moriois sophian katidein ethelēsasi men, tę̄ de peirą tēn astheneian didachtheisin. Ou mikra de homōs ek tēs B amydras checherdēchamen theōrias" etheasametha gar kai en tǭ brachytatǭ moriǭ tou sōmatos tēn tou Theou dialampousan promētheian. Ti gar trichōn euytelesteron? ti de houtōs en tois tou sōmatos moriois aisthēseōs hamoiron? ᾿All᾽ homōs kai toutōn tēn chreian anankaian edeixen ho logos" kai martyrousin ophryes kai blepharides, martyrousi de kai hai tēn kephalēn kosmousai te homou kai chalyktousai" kai gar kai toutōn tēn chreian hoi toutōn epsilōmenoi didaskousi. Prōton men gar erythriōsin hōs kallous esterēmenoi" epeita de kai hetera hatta epinoousi kalymmata, tēn echeinōn chreian apoplērounta. Kai hōs eoike, toutou charin kai gymnōthēnai toutōn henias kephalas ho Dēmiourgos synechōrēsen, hina mathōmen hopōs kai toutōn promēthoumenos ho Poiētēs, houtō to zōon dieplasen. Houtō tous eis andras louēlikian, tǭ geneiǭ chkatachosmei, kai moiran tina tōn pareiōn syn tǭ anthereōni. Proteron men gar ioulos anthei, meta hoeS tauta komē metria kalyptei, hina tę̄ prosthēkę̄ didaxę̄ tōn hēlikiōn to diaphoron, kai peisę̄ dia tou schēmatos, tōn paidikōn men athyrmatōn apechesthai, ta de spoudaïa tōn ergōn prosissthai. Epeidē da gynaixin hai ōdines eis toiautēn didaskalian archousi, monōn houtō tas tōn andrōn pareias estephanōsen. Ei da tis monon antilegein tę̄ alētheią dedidagmenos, tas en allois moriois tou sōmatos tōn trichōn ekphyseis prodalloito, manthanetō kai peri toutōn matēn acharistōn.
the arts with which it has filled life, by which it lives more pleasantly and agreeably, the multitude of words it brings forth, the vast amount it takes in; how it stores these and keeps them distinct; how it easily brings out whatever it wishes of what is stored; how it directs the body, and has entrusted the eyes with distinguishing sizes and colors, given the tongue the judging of flavors and appointed it the servant of its own labor pains, made the nostrils the judge of smells, and opened the ears to words coming from outside; and to the rest of the body it has entrusted the power of touch, and gives these their activity of sensing and receives from them in return both pain and gladness. "Reckoning these things and the like," he says, "and seeing the concourse of these opposites in the making of one living creature, and the joining and yoking together of the mortal and the immortal, I am overcome by wonder; unable to reach the contemplation of it, I confess defeat, and proclaiming the victory of the Creator's wisdom and praising the Maker, I cry: 'Your knowledge has become too wonderful for me; it is mighty, I cannot attain to it.'" These words suit us too at present, who wished to look at the wisdom that appears in the parts of the human body, but have been taught our weakness by experience. Yet we have gained not a little from our dim contemplation; for we have seen God's forethought shining out even in the smallest part of the body. What is cheaper than hairs? What among the parts of the body has so little share in sensation? Yet the argument has shown that even their use is necessary; the eyebrows and eyelashes bear witness, and so do the hairs that both adorn and cover the head; for those stripped of them teach their use. First they blush as deprived of beauty; then they devise other coverings to fill their place. And it seems that the Creator allowed some heads to be bared of them for this very reason, so that we might learn that the Maker formed the creature with forethought even for these. So too he adorns those who reach manhood with the beard, and a part of the cheeks with the chin. First the down blooms, then a moderate growth covers it, so that by the addition he may teach the difference of ages and persuade by the appearance to keep away from childish toys and to take up serious work. And since for women the pains of childbirth suffice for such teaching, he crowned only the cheeks of men in this way. If anyone, taught only to contradict the truth, should bring forward the growth of hair in other parts of the body, let him learn that about these too he is ungrateful in vain.
4.3PG 83
Αὐτοφυὲς γὰρ' ἣ φύσις περυτέθειχε κάλυμμα, οἷς τὰ χειροποίητα περιτιθέναι σπουδάζομεν. Διὰ τοῦτο, οἷς μὲν τὸ λογικὸν οὐδέπω διακρίνειν ἀρετὴν καὶ κακίαν ἐπίσταται, οὐ περιτέθειχεν ἡ φύσις τὸ ἐκ τριχῶν περιδόλαιον" τοὺς δὲ ἤδη τῆς γνώσεως ἀρξαμένους, καὶ τῶν μελῶν ἑκάστου τὴν χρείαν δεδιδαγ-μένους, εὖ μάλα καὶ λίαν καλῶς τούτῳ τῷ διαζώματι κατεκόσμῃσεν, ὥσπερ ἐρυθριῶντας ἐφ᾽ οἷς οὐκ ἔδει χαλύπτουσα" ταύτην γὰρ οὐκ εἶχεν ἐν τῷ παραδείσῳ τὴν αἰσχύνην ὁ γενάρχης ᾿Αδάμ. ε« Ἦσαν γὰρ, φησὶν, οἱ δύο γυμνοὶ, ὃ τε ᾿Αδὰμ. καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ἠσχύνοντο. » Μετὰ δὲ τὴν τοῦ νόμου παράόασιν, εἷς αἴσθησιν ἐλθόντες τῶν ἑπταισμένων, καὶ τῆς θείας φωνῆς ἀκούσαντες, ἔῤῥαψαν φύλλα συκῆς, καὶ ἐποίησαν ἑαντοῖς περιζώματα. "Αθρει τοιγαροῦν, ὦ πιχρὲ τῆς δημιουργίας ὁμοῦ καὶ τῆς προνοίας χατήγορε, καὶ ἐν τούτοις τοῖς μέλεσι τὴν τοῦ Ποιητοῦ κηδεμονίαν. Περὶ ὧν σὺ μὲν καὶ ἀκούων ἐρυθριᾷς, ὁ δὲ Δημιουργὸς καὶ διαπλάττων ἀγάλλε ται" ε« Εἶδε γὰρ, φησὶν, ὁ Θεὸς πάντα ὅσα ἐποίησε, καὶ ἰδοὺ χαλὰ λίαν “» καὶ, « Ποιήσωμεν αὖτῷ βοηθὸν κατ᾽ αὐτόν. » ΚῪὰὶ πρώτη εὐλογία θεοῦ" « Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς. » Ἐπειδὴ δ᾽ ὁ λόγος εἰς τὰ δοκοῦντα μέλη τοῦ σώματος, κατὰ τὸν θεῖον Παῦλον, ἀτιμότερα ὑπάρχειν, οὐκ οἶδ᾽ ὅπως ἐξελθεῖν ἐδιάσθτ, βλέπε πάλιν τὴν ἄῤῥητον τοῦ Ποιητοῦ φιλανθρυνπίαν. Τὸ μὲν γὰρ στόμα, καὶ λόγῳ διακονεῖν, καὶ τροφὴν ὑποδέχεσθαι, καὶ παραπέμπεῖν τῇ γαστρὶ πεπιστευμένον, πλησίον ἔθηκε τῶν ὁμμάτων᾽ τὸν δὲ τῶν ἐχχρίσεων πόρον, ἀποχναίειν τὰς ὄψεις δυνάμενον, καὶ τροφῆς ἀποτρέπειν, καὶ βδελυγμίας ἀναπιμπλᾶναι, οὐ μόνον πόῤῥω που τούτων πεποίηκεν, ἀλλὰ καὶ παντελῶς ἀφανῇ τούτοις κατέστησεν, εἰς τοὐπίσω τὸ ἀπευθυσμένον ἔντερον ἀποχλίνας, μεταξὺ δὲ τῶν γλουτῶν τὸν πόρον ἀνοίξας, καὶ τῇ τούτων προδολῇ πάλιν αὐτοφυὲς αὑτῷ μηχανησάμενος κάλυμμα. Αἰσχύντητι τοιγαροῦν τῆς θείας φιλανθρωπίας τὴν ἁμετρίαν" φρίξον αὑτῆς ᾿ τὴν ἄῤόητον χηδεμονέαν, ὁρῶν αὑτὴν δημιουργοῦ σαν, ἃ σὺ λέγειν αἰσχύνῃ, ὁρῶν αὐτὴν προμηθουμένὴν, ὧν καὶ τὴν μνήμην ἐρυθριᾷς. Ἐπειδὴ γὰρ θνητόν ἐστι τὸ ὁρώμενον τοῦ ζώου, καὶ τροφῆς ἅτε δὴ θνητὸν ἐνδεὲς, ἀναγκαίως αὐτῷ καὶ στόμα ἐνέφυδε, καὶ πόρους ἐχχρίσεων, καὶ κύκλους ἐντέρων πυλυελίχτους ἐδημιούργησε, τὸ ἱλυῶδες, τῆς τρος τς ὑποδεχομένων, καὶ οὐκ εὐθὺς προϊεμένων, ὅπως μὴ συνεχώς ἡμῖν ἡ χρεία τῶν σιτίων παρενοχλῇ, τῆς κενώσεως ἀεὶ τὴν πλήρωσιν ἀπαιτούσης.
Autophyes gar' hē physis perytetheiche kalymma, hois ta cheiropoiēta peritithenai spoudazomen. Dia touto, hois men to logikon oudepō diakrinein aretēn kai kakian epistatai, ou peritetheichen hē physis to ek trichōn peridolaion" tous de ēdē tēs gnōseōs arxamenous, kai tōn melōn hekastou tēn chreian dedidag-menous, eu mala kai lian kalōs toutǭ tǭ diazōmati katekosmę̄sen, hōsper erythriōntas eph᾽ hois ouk edei chalyptousa" tautēn gar ouk eichen en tǭ paradeisǭ tēn aischynēn ho genarchēs ᾿Adam. e« Ēsan gar, phēsin, hoi dyo gymnoi, ho te ᾿Adam. kai hē gynē autou, kai ouk ēschynonto. » Meta de tēn tou nomou paraoasin, heis aisthēsin elthontes tōn heptaismenōn, kai tēs theias phōnēs akousantes, errhapsan phylla sykēs, kai epoiēsan heantois perizōmata. "Athrei toigaroun, ō pichre tēs dēmiourgias homou kai tēs pronoias chatēgore, kai en toutois tois melesi tēn tou Poiētou kēdemonian. Peri hōn sy men kai akouōn erythriąs, ho de Dēmiourgos kai diaplattōn agalle tai" e« Eide gar, phēsin, ho Theos panta hosa epoiēse, kai idou chala lian “» kai, « Poiēsōmen autǭ boēthon kat᾽ auton. » KYai prōtē eulogia theou" « Auxanesthe kai plēthynesthe, kai plērōsate tēn gēn, kai katakyrieusate autēs. » Epeidē d᾽ ho logos eis ta dokounta melē tou sōmatos, kata ton theion Paulon, atimotera hyparchein, ouk oid᾽ hopōs exelthein ediastht, blepe palin tēn arrhēton tou Poiētou philanthrynpian. To men gar stoma, kai logǭ diakonein, kai trophēn hypodechesthai, kai parapempein tę̄ gastri pepisteumenon, plēsion ethēke tōn hommatōn᾽ ton de tōn echchriseōn poron, apochnaiein tas opseis dynamenon, kai trophēs apotrepein, kai bdelygmias anapimplanai, ou monon porrhō pou toutōn pepoiēken, alla kai pantelōs aphanę̄ toutois katestēsen, eis toupisō to apeuthysmenon enteron apochlinas, metaxy de tōn gloutōn ton poron anoixas, kai tę̄ toutōn prodolę̄ palin autophyes hautǭ mēchanēsamenos kalymma. Aischyntēti toigaroun tēs theias philanthrōpias tēn hametrian" phrixon hautēs ᾿ tēn aroēton chēdemonean, horōn hautēn dēmiourgou san, ha sy legein aischynę̄, horōn autēn promēthoumenēn, hōn kai tēn mnēmēn erythriąs. Epeidē gar thnēton esti to horōmenon tou zōou, kai trophēs hate dē thnēton endees, anankaiōs autǭ kai stoma enephyde, kai porous echchriseōn, kai kyklous enterōn pylyelichtous edēmiourgēse, to hilyōdes, tēs tros ts hypodechomenōn, kai ouk euthys proïemenōn, hopōs mē synechōs hēmin hē chreia tōn sitiōn parenochlę̄, tēs kenōseōs aei tēn plērōsin apaitousēs.
For nature has put a covering grown of itself on the parts on which we take pains to put coverings made by hands. For this reason, on those whose reason does not yet know how to distinguish virtue and vice nature has not put the garment of hair; but those who have already begun to know, and have been taught the use of each member, it has adorned very well and very fittingly with this girdle, covering, as it were, those who blush at what they ought not. For Adam, the first father of the race, did not have this shame in paradise. "For they were," it says, "both naked, Adam and his wife, and they were not ashamed." But after the transgression of the law, coming to perceive their faults and hearing the divine voice, "they sewed fig leaves and made themselves girdles." Observe, then, you bitter accuser of both creation and providence, the Maker's care in these members too. About them you blush even to hear, but the Creator rejoiced even as he formed them; for "God saw," it says, "all that he had made, and behold, it was very good," and, "Let us make him a helper corresponding to him." And God's first blessing was: "Increase and multiply, and fill the earth, and have dominion over it." And since the argument has somehow been compelled to go into those members of the body that seem, as the divine Paul says, to be less honorable, see again the ineffable love of the Maker for humankind. The mouth, entrusted with serving speech and receiving food and sending it on to the belly, he put near the eyes; but the passage of excretions, which can offend the sight, turn one away from food, and fill one with loathing, he not only made far from them but set wholly out of their sight, turning the straight gut backward, opening the passage between the buttocks, and contriving for it again, by their projection, a covering grown of itself. Be ashamed, then, at the boundlessness of God's love for humankind; shudder at its ineffable care, seeing it fashion what you are ashamed to name, seeing it take forethought for things whose very mention makes you blush. For since the visible part of the living creature is mortal, and, being mortal, needs food, he necessarily gave it a mouth, made passages for excretion, and fashioned the much-coiled loops of the intestines, which receive the muddy part of the food and do not release it at once, so that the need for food may not trouble us continually, as emptying always demands filling.
4.4PG 83
Καὶ τί δεῖ πάντα καταλέγειν τὰ τῆς φύσεως θαύματα; Καιρὸς γὰρ ἤδη λοιπὸν ἐπὶ τὰς χεῖρας ἐλθεῖν, ὧν τὴν μνήμην τῇ προτεραίᾳ παραλιπόντες, σήμερον τούτων ἑρμηνεῦσαι τὴν χρείαν. Βλέπε τοίνυν αὐτὰς, οὔτε πέρα τῆς χρείας ἐκτεταμένας, ἵνα μὴ φορτίον περιττὸν τῷ λοιπῷ γένωνται σώματι, οὔτε αὖ πάλιν ἐνδεέστερον ἣ ἔδει τὸ μῇχοὸς ἐχούσας, ἀλλὰ τοῖς ἔργοις ὧν χάριν ἐγένοντο τὸ μέτρον. Τούτου χάριν αὐτὰς καὶ τριχὴ διεῖλεν ὁ Πλάστης, καὶ τὴν μὲν πρώτην ἁρμονίαν τοῖς ὥμοις ἐντέθειχεν, ἀγχῶνι δὲ βραχίονα καὶ πῆχυν συνήρμοσε, τῷ δὲ καρπῷ τὴν ἐτέρᾶν τοῦ πήχεως συναρθρώσας ἀρχὴν, καὶ τούτῳ τὸ μεταχάρπιον ἐπιθεὶς, τοὺς πέντε τούτῳ δακτύλους ἐνέφυσε. Καὶ ἕχαστον δὲ τούτων ἐκ τριῶν σχυταλίδων συνέθηκε " καὶ τῶν μὲν τὰς ἀρχὰς χοιλάνας, τῶν δὲ σφαιροειδεῖς τεκτηνάμενος, καὶ τῷ κοίλῳ τὸ σφαικαὶ μυσὶ τὴν ἐκούσιον κίνησιν ἐγχειρίσας, μαλαχῷ ἣμφίεσε δέρματι, ἵνα συναγομένοις ἐμποδὼν ἡ σχληρό-" τῆς μὴ γίγνηται. Καὶ τὰ ἄκρα δὲ τῶν δακτύλων ἔνδοθεν χαῦνα δημιουργήσας, ἕξωθεν τῆς ἀσφαλείας ἐπέθηκε, περιφερεὶς ἔξωθεν τὰς προδολὰς ἔχοντας " καὶ λεπτοὺς μὲν πεποίηκεν, ἵνα μὴ τὴν μαλακὴν τῶν ἄκρων βαρῶσι σάρκα, περιττὸν φορτίον γινόμενοι’ πλατεῖς δὲ, ὅπω:; ἐν ταῖς ἑπιπόνοις ἐργασίαις ἀντέχωσίν, ἔξωθεν τὸ χαῦνον τῆς ἕξω κειμένης σαρκὸς ὑπερείδοντες " περιφερεῖς δὲ τούτων τὰς προθολὰς ἐτεκτήνατο, τὸ δυσπαθὲς αὐτοῖς διὰ τοῦδε τοῦ σχήματος μηχανώμενος. Εὔθραυστοι γὰρ τῶν τριγώνων καὶ τετραγώνων σχημάτων ἐν τοῖς λεπτοῖς σώμασιν αἱ γωνίαι. Δέουσι μὲν γὰρ, καὶ ἄρχτοις, καὶ παρδάλεσι, καὶ τοῖς ἄλλοις θηρίοις, ὀξεῖς καὶ παχεῖς καὶ μακροὺς καὶ μάλα ἰσχυροὺς ἐνέφυσεν ὁ Ποιητὴς ὄνυχας, καὶ φυσικὴν αὐτοῖς περιτέθειχε πανοπλίαν, ἐπειδὴ τῆς τεχνικῇς αὐτοὺς μεταλαχεῖν βοηθείας ἡ ἀλογία κωλύει. Τὸν δὲ ἄνθρωπὸν λογικὸν δημιουργήσας, καὶ νοῦν αὐτῷ μυ- αὶ ρίων ἐπιστημῶν καὶ τεχνων εὑρετὴν ἐμφύσας, γυμνὸν τῆς φυσικῆς πανοπλίας ἐδημιούργησε" καὶ οὔτε ὄνυχα; αὐτῷ θηριώδεις ἔδωκεν, οὔτε ὁπλαῖς ἣ χηλαῖς τοὺς τούτου πόδας ἐχάλνψε" πῶς γὰρ ἂν ἑπέδη χλιμάχων; πῶς δὲ ἂν ἐπὶ τοίχων ἔστη λεπτῶν, λίθους ἢ πλίνθους ὑφαίνων, καὶ οἰκίαν κατασκευάζων; πῶς δ᾽ ἂν ἐπ᾽ ἄκρων ἔστη δωμάτων ὁπλαῖς ἣ χηλαῖς κεχρημένος; Νῦν δὲ τὸ μαλακὸν καὶ πρόμηχες τῶν ποδῶν, καὶ τῶν δακτύλων τὸ εὐχαμπὲς, ῥᾳδίαν αὐτῷ τὴν κίνησιν, καὶ ἀσφαλῇ τὴν στάσιν ποιεῖ, Καὶ γυμνοῖς μὲν τοῖς ποσὶ κεχρημένος, εὐπετῶς μάλα καὶ ἐπὶ ξύλων βαδίζει, καὶ λεπτῶν κλιμάχων κατατολμᾷ, καὶ μυρία ἅττα δρᾷ μετὰ πολλῆς εὐκολίας. Τὴν δὲ τῶν ὁπλῶν ἣ τῶν χηλῶν χρείαν ἐπείσακτον ἔχει.
Kai ti dei panta katalegein ta tēs physeōs thaumata? Kairos gar ēdē loipon epi tas cheiras elthein, hōn tēn mnēmēn tę̄ proteraią paralipontes, sēmeron toutōn hermēneusai tēn chreian. Blepe toinyn autas, oute pera tēs chreias ektetamenas, hina mē phortion peritton tǭ loipǭ genōntai sōmati, oute au palin endeesteron hē edei to mę̄choos echousas, alla tois ergois hōn charin egenonto to metron. Toutou charin autas kai trichē dieilen ho Plastēs, kai tēn men prōtēn harmonian tois hōmois entetheichen, anchōni de brachiona kai pēchyn synērmose, tǭ de karpǭ tēn eteran tou pēcheōs synarthrōsas archēn, kai toutǭ to metacharpion epitheis, tous pente toutǭ daktylous enephyse. Kai hechaston de toutōn ek triōn schytalidōn synethēke " kai tōn men tas archas choilanas, tōn de sphairoeideis tektēnamenos, kai tǭ koilǭ to sphaikai mysi tēn ekousion kinēsin encheirisas, malachǭ hēmphiese dermati, hina synagomenois empodōn hē schlēro-" tēs mē gignētai. Kai ta akra de tōn daktylōn endothen chauna dēmiourgēsas, hexōthen tēs asphaleias epethēke, periphereis exōthen tas prodolas echontas " kai leptous men pepoiēken, hina mē tēn malakēn tōn akrōn barōsi sarka, peritton phortion ginomenoi’ plateis de, hopō:? en tais hepiponois ergasiais antechōsin, exōthen to chaunon tēs hexō keimenēs sarkos hypereidontes " periphereis de toutōn tas protholas etektēnato, to dyspathes autois dia toude tou schēmatos mēchanōmenos. Euthraustoi gar tōn trigōnōn kai tetragōnōn schēmatōn en tois leptois sōmasin hai gōniai. Deousi men gar, kai archtois, kai pardalesi, kai tois allois thēriois, oxeis kai pacheis kai makrous kai mala ischyrous enephysen ho Poiētēs onychas, kai physikēn autois peritetheiche panoplian, epeidē tēs technikę̄s autous metalachein boētheias hē alogia kōlyei. Ton de anthrōpon logikon dēmiourgēsas, kai noun autǭ my- ai riōn epistēmōn kai technōn heuretēn emphysas, gymnon tēs physikēs panoplias edēmiourgēse" kai oute onycha? autǭ thēriōdeis edōken, oute hoplais hē chēlais tous toutou podas echalnpse" pōs gar an hepedē chlimachōn? pōs de an epi toichōn estē leptōn, lithous ē plinthous hyphainōn, kai oikian kataskeuazōn? pōs d᾽ an ep᾽ akrōn estē dōmatōn hoplais hē chēlais kechrēmenos? Nyn de to malakon kai promēches tōn podōn, kai tōn daktylōn to euchampes, rhądian autǭ tēn kinēsin, kai asphalę̄ tēn stasin poiei, Kai gymnois men tois posi kechrēmenos, eupetōs mala kai epi xylōn badizei, kai leptōn klimachōn katatolmą, kai myria hatta drą meta pollēs eukolias. Tēn de tōn hoplōn hē tōn chēlōn chreian epeisakton echei.
And why need I list all the wonders of nature? For it is now time to come at last to the hands, which we passed over yesterday, and to explain their use today. See them, then, neither stretched out beyond what is needed, so as to become a superfluous burden to the rest of the body, nor again shorter than they should be, but with a measure suited to the works for which they were made. For this reason the Fashioner divided them in three: he set the first joint in the shoulders, fitted the upper arm to the forearm at the elbow, jointed the other end of the forearm to the wrist, set the palm upon it, and made the five fingers grow from it. Each of these he put together of three small rods; he hollowed the ends of some and made those of others round, and … the round to the hollow …, and entrusting voluntary movement to the muscles, he clothed them in soft skin, so that hardness might not hinder them when they close. He made the tips of the fingers soft inside, and set … on the outside for safety, with rounded projections on the outside; he made them thin, so that they might not weigh down the soft flesh of the tips by becoming a superfluous burden; broad, so that they might hold firm in laborious work by supporting from outside the softness of the flesh lying beneath; and he made their projections rounded, contriving by this shape that they should not be easily damaged. For the corners of triangular and square shapes break easily in thin bodies. To lions, bears, leopards, and the other wild beasts the Maker gave sharp, thick, long, and very strong claws, and put natural armor on them, since their lack of reason prevents them from sharing in the help of art. But having made man rational and implanted in him a mind that discovers countless sciences and arts, he made him bare of natural armor; he gave him neither beastly claws nor covered his feet with hooves or cloven hooves. For how could he have climbed ladders? How could he have stood on thin walls, laying courses of stones or bricks and building a house? How could he have stood on the tops of roofs if he had hooves or cloven hooves? As it is, the softness and length of his feet and the flexibility of his toes make his movement easy and his standing secure. Using his bare feet, he walks very easily even on beams, ventures onto thin ladders, and does countless other things with great ease. And the use of hooves or cloven hooves he has as something added from outside.
4.5PG 83
γὰρ τῶν ὑπηκόων θρεμμάτων δέρμα λαδὼν, βυρσοδεψικῇ καὶ σχυτοτομιχῇ τέχνῃ χρησάμενος συνεργῷ, μιμεῖται τῶν ποδῶν καὶ θέσιν καὶ ὄγκον, μῆκός τε καὶ εὖρος, καὶ οὕτως αὐτοὺς ἀμφιέννυσιν, ὡς ἂν καὶ τῶν ἀντιτύπων σωμάτων ἐν τῷ βαδίζειν τὴν ἀκμήν. Τούτου χάριν ὁ Ποιητὴς μόνῳ τῷδε τῷ ζώῳ πὰ τῶν χειρῶν ἐχαρίσατο μόρια, οἷον ὄργανά τινα λογικῷ πρέποντα. Διὰ τούτων γὰρ οἱ ἄνθρωποι καὶ γῆν ἀροῦσι, καὶ αὔλακας τέμνουσι, καὶ σπέρμαουσι, καὶ δρέπανα θήγοντες, νῦν τὰς ἀμπέλους πρὸς ὠδῖνας ἐπειγομένας ὁρῶντες τέμνουσι, καὶ τῶν δρέπονται τῶν πόνων τὰ ἐπίχειρα χερσὶ χρώμενοι, ἀμαλλοδετῇρες δεσμοῦσι, καὶ εἰς τὰς ἅλως τὰ φορτία κομίζουσι, καὶ τῶν ἀχύρων τοὺς πυροὺς ἀποχρίνουσι, Καὶ τὸ μὲν, ταῖς ἀχυρμιαῖς νοι συνεργοῖς. Καὶ ἄμπελον τρυγῶσι, καὶ ἐλαίαν συλλέγουσι, καὶ οἶνον ἀποθλίθουσι, καὶ λαχάνων γένη παντοδαπὰ γεωργοῦσι, καὶ ὁπωρῶν εἴδη μυρία ταῖς ρουσι τοῖς ἀπολαύειν ἐθέλουσι. Διὰ χειρῶν ὁ ἀνθρώπειὸς νοῦς οὐ μόνον τὴν ἥπειρον εὐὑανθέσι καλλωκπίζει, ἀλλὰ καὶ τὴν θάλασσαν πολλαῖς ὁδοῖς κατεκόσμησε, καὶ τὴν πᾶσιν ἄδατον τοῖς φύσιν λαχοῦσι πεζὴν, πολλοὺς ἔχειν ὁδίτας ἐμηχανήσατο" τῇ γὰρ θεοσδότῳ σοφίᾳ τὴν ναυπηγικχὴν εὑράμενος τέχνην, παρὰ τῆς χαλχευτιχῆς, ἣν πρὸ ταύτης ἐμηνον, καὶ ὅσα τεκτονικῆς ὄργαγα, καὶ παρὰ τῆς πρεσθυτέρας αὐτῆς ἀδελφῆς τῆς γεωργίας τῶν ξύλων τὰ ἄκαρπα τοῖς ὀργάνοις ἐκείνοις τεμὼν, καὶ τὴν μὲν τρόπιν οἷόν τινα θεμέλιον ὑποθεὶς, εἶτα ἐπὶ ταύτης καθάπερ τινὰς τοίχους τὰς σανίδας καὶ τοῖς γόμφοις ἄριστα συναρμόσας, τῇ δὲ τῆς πίσσης ἀλοιφῇ χαταχρίσας, καὶ τούτῳ τῷ τρόπῳ τοῖς ὕδασι τὴν εἰσροὴν ἀποτειχίσας, ὄχημα θαλάςτιον τὸ σκάφος ἀπέφηνε. Ἐπειδὴ δὲ ἔδει καὶ ἵππων καὶ ἡμιόνων τῷδε τῷ ζεύγει, φέρειν δὲ τούτους οὐκ ἴσχυεν ἡ ῥοώδης οὐσία, μηχανᾶται καὶ τοῦτο σοφῶς, ταῖς χερσοσὶ πάλιν χρησάμενος ὑπουργοῖς, ὁ τοῦ πλοίον χυδερνήτης ᾿ ἀντὶ ῥυμοῦ γὰρ τὸν ἱστὸν ἀνορθώσας, καὶ τὰ ἱστία ζυγοῦ δίκην αὐτῷ συνάψας, ταῖς τῶν ἀνέμων αὔραις προσδαλλούσαις, ἀντὶ ἵπκων" καὶ ἡμιόνων κέχρηται, καὶ ταύτας ὥσπερ τινὰς πώλους ὑπάγει ταῖς ζεύγλαις. Ἐπειδὴ δὲ ἔδει καὶ ἡνίας ἔχειν τὸ σκάφος, τὰ πηδάλια ταύτας μιμεῖται, καὶ τῶν οἱάκων ἐπειλημμένος ὁ κχυδερνήτης, οἷά τις ἡνίοχος, καθάπερ ἵτυν ἅρματος τὴν πρύμναν ἔχων, μεταφέρει ῥᾳδίως τῇδε κἀκεῖσε τὸ σκάφος " καὶ οὐ. μόνον φιλίου πνεύματος ῥέοντος οἶδεν ἐπιστημόνως ἰθύνειν, ἀλλὰ καὶ τὰς τῶν ἀνέμων ἀτάκτους προσθολὰς διαλύειν, καὶ οἷόν τινας πώλους ἀδαμά- Ὁ στους καὶ δυσηνίους ἀνέχειν τῷ χαλινῷ, καὶ ταῦτα ὁ ἀνθρώπειος νοῦς μηχανᾶται, χερσὶ διακόνοις χρώμενος. Διὰ τούτων καὶ ναύτης ἐρέττει, καὶ χνῦερφόρτον, καὶ πᾶς ἁλιευτὴς ἀγρεύει, καὶ τὴν μὴ φαι, πλοκῇ. ᾿Αλλὰ δεῦρο, χαταχθῶμεν ἀπὸ τῆς θαλάττης εἰς τὴν ἤπειρον. Οὐκ ἀρκεῖ γὰρ ὁ χρόνος εἰς ἀχριδή τέχνης ἑκάστῃς διήγησιν, Βλέπε τοίνυν τὰς τέχνας ἁπάσας παρ᾽ ἀλλήλων ἐρανιζομένας τὸ χρήσιμον οἰκοδομικὴν μὲν, παρὰ Α τῆς χαλχευτιχῆς τὰ ὄργανα" χαλκευτικὴν δὲ, παρὰ τῆς οἰχοδομικῇς τὴν οἰκίαν" «ἀμφοτέρας δὲ, παρὰ «ἧς γεωργικῆς τὴν τροφήν. Καὶ τὴν γεωργιχὴν αὖ, παρὰ τούτων τὴν τε τῶν οἰκιῶν κατασκευὴν, καὶ τὰ συνεργεῖν εἰς γεωργίαν δυνάμενα. Μᾶλλον δὲ σκόπησον ἐξ ἀρχῆς πῶς ὑπέδειξεν ὁ Ποιητὴς τῷδε τῷ ζώῳ τὰς ἀναγκαίας χρείας. Πόθεν γὰρ ἔγνω μεταλκερον; Τίς δὲ αὐτῷ τὰς ἀργυρίτιδας ὑπέδειξε φλέας; Τίς δὲ τὴν χρυσῖτιν γῆν ὀρύττειν ἐδίδαξε, καὶ τὰ μικρὰ ψήγματα τοῦ χρυσίου συλλέγειν ὑπἔδειξε; Πόθεν ἔμαθε φύσιν ὑέλου; Τίς αὐτὸν τῆς ψάμμου τὴν διαφορὰν ἐπαίδευσε; Τίς αὑτὸν ἐδίδαξε τὴν τοιάνδε ψάμμον τῷ πυρὶ παραδίδοσθαι, καὶ ὅπως, καὶ ἐπὶ πόδον; καὶ τὴν συνεχῆ μὲν χωοἰζειν, τὴν χωριστὴν δὲ εἰς συνεχὲς ἀχώριστον μεταθάλλειν; Πῶς ἔγνω διαπλάττειν ἐκ ταύτης,
gar tōn hypēkoōn thremmatōn derma ladōn, byrsodepsikę̄ kai schytotomichę̄ technę̄ chrēsamenos synergǭ, mimeitai tōn podōn kai thesin kai onkon, mēkos te kai euros, kai houtōs autous amphiennysin, hōs an kai tōn antitypōn sōmatōn en tǭ badizein tēn akmēn. Toutou charin ho Poiētēs monǭ tǭde tǭ zōǭ pa tōn cheirōn echarisato moria, hoion organa tina logikǭ preponta. Dia toutōn gar hoi anthrōpoi kai gēn arousi, kai aulakas temnousi, kai spermaousi, kai drepana thēgontes, nyn tas ampelous pros ōdinas epeigomenas horōntes temnousi, kai tōn drepontai tōn ponōn ta epicheira chersi chrōmenoi, amallodetę̄res desmousi, kai eis tas halōs ta phortia komizousi, kai tōn achyrōn tous pyrous apochrinousi, Kai to men, tais achyrmiais noi synergois. Kai ampelon trygōsi, kai elaian syllegousi, kai oinon apothlithousi, kai lachanōn genē pantodapa geōrgousi, kai hopōrōn eidē myria tais rousi tois apolauein ethelousi. Dia cheirōn ho anthrōpeios nous ou monon tēn hēpeiron euyanthesi kallōkpizei, alla kai tēn thalassan pollais hodois katekosmēse, kai tēn pasin adaton tois physin lachousi pezēn, pollous echein hoditas emēchanēsato" tę̄ gar theosdotǭ sophią tēn naupēgikchēn heuramenos technēn, para tēs chalcheutichēs, hēn pro tautēs emēnon, kai hosa tektonikēs orgaga, kai para tēs presthyteras autēs adelphēs tēs geōrgias tōn xylōn ta akarpa tois organois ekeinois temōn, kai tēn men tropin hoion tina themelion hypotheis, eita epi tautēs kathaper tinas toichous tas sanidas kai tois gomphois arista synarmosas, tę̄ de tēs pissēs aloiphę̄ chatachrisas, kai toutǭ tǭ tropǭ tois hydasi tēn eisroēn apoteichisas, ochēma thalastion to skaphos apephēne. Epeidē de edei kai hippōn kai hēmionōn tǭde tǭ zeugei, pherein de toutous ouk ischyen hē rhoōdēs ousia, mēchanatai kai touto sophōs, tais chersosi palin chrēsamenos hypourgois, ho tou ploion chydernētēs ᾿ anti rhymou gar ton histon anorthōsas, kai ta histia zygou dikēn autǭ synapsas, tais tōn anemōn aurais prosdallousais, anti hipkōn" kai hēmionōn kechrētai, kai tautas hōsper tinas pōlous hypagei tais zeuglais. Epeidē de edei kai hēnias echein to skaphos, ta pēdalia tautas mimeitai, kai tōn hoiakōn epeilēmmenos ho kchydernētēs, hoia tis hēniochos, kathaper hityn harmatos tēn prymnan echōn, metapherei rhądiōs tę̄de kakeise to skaphos " kai ou. monon philiou pneumatos rheontos oiden epistēmonōs ithynein, alla kai tas tōn anemōn ataktous prostholas dialyein, kai hoion tinas pōlous adama- Ho stous kai dysēnious anechein tǭ chalinǭ, kai tauta ho anthrōpeios nous mēchanatai, chersi diakonois chrōmenos. Dia toutōn kai nautēs erettei, kai chnyerphorton, kai pas halieutēs agreuei, kai tēn mē phai, plokę̄. ᾿Alla deuro, chatachthōmen apo tēs thalattēs eis tēn ēpeiron. Ouk arkei gar ho chronos eis achridē technēs hekastę̄s diēgēsin, Blepe toinyn tas technas hapasas par᾽ allēlōn eranizomenas to chrēsimon oikodomikēn men, para A tēs chalcheutichēs ta organa" chalkeutikēn de, para tēs oichodomikę̄s tēn oikian" «amphoteras de, para «hēs geōrgikēs tēn trophēn. Kai tēn geōrgichēn au, para toutōn tēn te tōn oikiōn kataskeuēn, kai ta synergein eis geōrgian dynamena. Mallon de skopēson ex archēs pōs hypedeixen ho Poiētēs tǭde tǭ zōǭ tas anankaias chreias. Pothen gar egnō metalkeron? Tis de autǭ tas argyritidas hypedeixe phleas? Tis de tēn chrysitin gēn oryttein edidaxe, kai ta mikra psēgmata tou chrysiou syllegein hypedeixe? Pothen emathe physin hyelou? Tis auton tēs psammou tēn diaphoran epaideuse? Tis hauton edidaxe tēn toiande psammon tǭ pyri paradidosthai, kai hopōs, kai epi podon? kai tēn synechē men chōoizein, tēn chōristēn de eis syneches achōriston metathallein? Pōs egnō diaplattein ek tautēs,
… For taking the skin of the animals he rules, and using the arts of tanning and shoemaking as helpers, he imitates the position and bulk, length and breadth of the feet, and so clothes them as to blunt the sharpness of hard bodies in walking. For this reason the Maker gave to this living creature alone the members of the hands, as instruments suited to a rational being. For by them human beings plough the earth, cut furrows, sow seeds, and sharpening sickles, now prune the vines when they see them hastening to bud, and now … they reap the rewards of their labors, using their hands; binders of sheaves bind them and carry the loads to the threshing floors, and separate the wheat from the chaff, … with the chaff-heaps as helpers. They gather the grapes, pick the olives, press the wine, cultivate vegetables of every kind, and … countless kinds of fruit for those who wish to enjoy them. By hands the human mind not only beautifies the mainland with flowering …, but has also adorned the sea with many roads, and has contrived that what is untrodden by all who have received a nature that walks should have many travellers. For having discovered by God-given wisdom the art of shipbuilding, from the smith's art, which … before it, and all the tools of carpentry, and from its elder sister, agriculture, it cut the fruitless kinds of wood with those tools; it laid the keel as a foundation, then on it the planks like walls, fitted them excellently with pegs, smeared them with pitch, and in this way walled out the inflow of the waters, and so made the ship a vehicle of the sea. And since this team needed horses and mules, but the flowing substance could not carry them, the pilot of the ship contrives this too wisely, again using his hands as servants: setting up the mast instead of a pole, and fastening the sails to it like a yoke, he uses the breezes of the winds that strike them instead of horses and mules, and puts them under the yoke like colts. And since the ship also needed reins, the rudders imitate them; and the pilot, holding the tillers like a charioteer, with the stern as the rim of his chariot, easily turns the ship this way and that; and he knows how not only to steer skilfully when a friendly wind blows, but also to break the disorderly onsets of the winds and hold them in with the bridle like untamed and unruly colts; and this the human mind contrives using hands as servants. By them the sailor rows, the … , every fisherman catches his prey, and … But come, let us put in from the sea to the mainland. For time is not enough for an exact account of each art. See, then, all the arts borrowing what is useful from one another: building gets its tools from the smith's art; smithing its house from building; both their food from farming; and farming in turn gets from them the construction of houses and what can help in farming. Or rather, consider from the beginning how the Maker showed this living creature its necessary needs. Whence did he know … metal? Who showed him the veins of silver? Who taught him to dig the gold-bearing earth and showed him how to gather the small grains of gold? Whence did he learn the nature of glass? Who taught him the difference in sands? Who taught him that such sand is to be given to the fire, and how, and for how long, and to separate what is continuous, and change what is separable into an inseparable continuous whole? How did he know how to fashion from it
4.6PG 83
πυρὶ καὶ πνεύματι συνεργῷ κεχρημένος, των εἴδη μυρία, φιάλας, καὶ κύλικας, καὶ βομδύλους, καὶ ἀμφορίσχους, καὶ ἔπιπλα, καὶ ἕτερα αχεύη πρὸς πᾶσαν χρείαν βρωτῶν καὶ ποτῶν ἐπι: τίδεια; Δῆλον τοιγαροῦν, ὡς τούτων ἁπάντων τὴν γνῶσιν παρὰ τοῦ πεποιηκότος ἐδέξατο, καὶ τῶν ἐπινοιῶν τὰς δυνάμεις, καὶ τῶν τεχνῶν τὰς εὑρέσεις, τῇ φύσει ὁ δημιουργήσας ἐγχατεθάλετο. Διὸ καὶ τῷ μεγάλῳ Ἰὼδ προσδιαλεγόμενος ἔλεγε" ε Τίς ἔδωκε γυναιξὶν ὑφάσματος σοφίαν, καὶ ποιχιλτιχὴν ἐπιστήμην; Θεόσδοτον γὰρ τῷ ὄντι καὶ τοῦτο τῆς τές χνης τὸ χρῶμα. Τῷ χρόνῳ μὲν γὰρ εὐκαταφρόνητον γέγονε, καὶ ἡ γνῶσις τῆς ἐργασίας ἀφήρηται τῶν εὑρηχότων τὴν εὐφημίαν. Εἰ δέ τις ἀχριδῶς ἔκαστον σκοπῆσαι θελήσειε, σφόδρα ἂν καὶ ταύτην τὴν τέχνην θαυμάσειεν. Τὰ γὰρ ἕρια χειρόμενα, καὶ τοῖς ὕδασι καθαιρόμενα, διαξαίνεται μὲν πρῶτον, καὶ εἰς λεπτὰ διαιρεῖται, εἶτα τὸ χάταγμα μήρυμα γίνεται" ἔπειτα, ἢ ταλασιουργία λαδοῦσα, τὸ μὲν ἀκραιφνὲς καὶ οἱονεὶ εὐθείας ἔχον τὰς ἵνας, τῶν λοιπῶν ἀποχρίνει" καὶ τὰ λοιπὰ ὃὲ συντιθεῖσα, χρόχην κατασκευάζει τῷ στήμονι. Εἶτα γυναικῶν χεῖρες λαθοῦσαι, τὰ λεπτὰ νέήθουσι νήματα, καὶ ταῦτα πρότερον, οἷόν τινας χορδὰς, κατὰ τάξιν ἐν τοῖς ἱστοῖς εἶτα τοῖς εἰς τοῦτο συντεθημένοις ὀργάνοις οἷον ὠθοῦσαι καὶ πιλοῦσαι τὴν χρόχην, οὕτως ἀποτελοῦσι τὸ ὕφασμα. Τίς ἂν πρὸς ἀξίαν τὴν δοθεῖσαν σοφίαν τῷ ζώῳ θαυμάσειε; Πῶς ἑνὶ χρώματι τῶν ὑποκειμένων, ἐρίων ἣ σηριχῶν νημάτων, παντοδαπῶν ζώων ἐνυφαίνονται τύποι, καὶ ἀνθρώπων ἰἱνδάλματα, τῶν μὲν θηρενόντων, τῶν δὲ προσευχομένων, καὶ δένδρων εἰκόνες, καὶ ἕτερα ἄλλα μυρία. ᾿Αληθῶς αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη, τὰ τοσαύτης ἀξιωθέντα σοφίας, τὰ τοσούτοις ἀγαθοῖς ἐντρυφῶντα. Τίς τὸν θαλάττιον ἰχθὺν βαφὴν τοῖς ἐρίοις ἀπέφηνε; τίς πάλιν ταύτης τῆς τέχνης εὑρετὴς ἐγένετο, καὶ εἰς μυρία, χρωμάτων εἴδη μεταμφιέννυσι νῶν ἐρίων τὸ εἶδος; ᾿Αλλ᾽ ἴσως ἀχαριστίαν νοσῶν φήσεις, λεπτότερα νήθειν τῶν ἀνθρώπων καὶ σκώληκας νήματα. ᾿Αλλὰ καὶ τοῦτο τῆς θείας ἔργον κηδεμονίας. ἵνα γὰρ μὴ μεγαλοφρονῇς ἐπὶ τῇ τῶν παντοδαπῶν τεχνῶν σοφίᾳ, μηδὲ νεανιξςύῃ τῷ πλήθει τοῦ πλούτου, διὰ σκωλήκων ὁ κηδεμών σε παιδεύει, ὡς οὐ τῆς σῆῇς ἐστι ταῦτα δυνάμεως, ἀλλὰ τῆς θείας φιλανθρωπίας τὰ δῶρα. Οὕτω δέ σε παιδαγωγῶν, παραμυθεῖται πάλιν, ἵνα μὴ ἀλγῇς ὕπ᾽ ἐχείνων νικώμενος, σοὶ προσφέρων ἔἐχεῖνα τὰ νῆμᾶτα, καὶ τοῖς σοῖς ὑποτάττων ζυγοῖς τὸν ἐχείνων ἐργάτην. Σὺ μόνος ἐξ ἁπάντων τῶν ζώων πόλεις εἰς κάλλος ᾧχοδόμησας, καὶ πύργοις, καὶ περιδόλοις μήσω κάλλη, καὶ τοῖς λιμέσι θάλατταν τῇ ἡπεί- Ἐπειδὴ δὲ θνητὸν ὁ Ποιητῆς σε κατὰ τὸν παρόντα βίον πεποιηκὼς, ἤδει σε καὶ ἀῤῥωστίαις περιπεσούμενον (τὸ γὰρ θνητὸν πάθεσι συγχεχλήρωται), ἐδίδαξέ σε καὶ τέχνην ἰατρικὴν, καὶ τήνδε τὴν ἐπιμεμάθηχας τῶν μὴ φαινομένων παθημάτων εἰδέναι διαφορὰν, καὶ τῇ κινήσει τῶν σφυγμῶν, πυρετῶν ἀκμῆς, καὶ παραχμῆς ἐπιγινώσκειν καιρὸν, χοὶ θανάτου προορᾷν γνωρίσματα, καὶ τῆς ἐνοχλούσης ὕλης τὸ. εἶδος γνωρίζειν, καὶ ταύτῃ προσφέρειν τὰ πολεμεῖν πεφυκότα, καὶ τὴν μὲν ὑγρὰν ξηραίνειν, τὴν δὲ θερμὴν χαταψύχειν, ἐχπυροῦν δὲ καὶ ἐχθερἣ τῇ τομῇ τῶν φλεθῶν. Καὶ τίς ἂν ἐφίκοιτο λόγος, ἢ τοῦ πλήθους τῶν παθημάτων, ἢ τοῦ πλήθους τῶν ἰαμάτων; Πολλὰ μὲν γὰρ τὰ τῇ φύσει τοῦ σώματος Ὁ μακα. Πολλὰ γὰρ ἐφεῦρεν ἡ τέχνη ἑκάστῳ πάθει
pyri kai pneumati synergǭ kechrēmenos, tōn eidē myria, phialas, kai kylikas, kai bomdylous, kai amphorischous, kai epipla, kai hetera acheuē pros pasan chreian brōtōn kai potōn epi: tideia? Dēlon toigaroun, hōs toutōn hapantōn tēn gnōsin para tou pepoiēkotos edexato, kai tōn epinoiōn tas dynameis, kai tōn technōn tas heureseis, tę̄ physei ho dēmiourgēsas enchatethaleto. Dio kai tǭ megalǭ Iōd prosdialegomenos elege" e Tis edōke gynaixin hyphasmatos sophian, kai poichiltichēn epistēmēn? Theosdoton gar tǭ onti kai touto tēs tes chnēs to chrōma. Tǭ chronǭ men gar eukataphronēton gegone, kai hē gnōsis tēs ergasias aphērētai tōn heurēchotōn tēn euphēmian. Ei de tis achridōs ekaston skopēsai thelēseie, sphodra an kai tautēn tēn technēn thaumaseien. Ta gar heria cheiromena, kai tois hydasi kathairomena, diaxainetai men prōton, kai eis lepta diaireitai, eita to chatagma mēryma ginetai" epeita, ē talasiourgia ladousa, to men akraiphnes kai hoionei eutheias echon tas hinas, tōn loipōn apochrinei" kai ta loipa hoe syntitheisa, chrochēn kataskeuazei tǭ stēmoni. Eita gynaikōn cheires lathousai, ta lepta neēthousi nēmata, kai tauta proteron, hoion tinas chordas, kata taxin en tois histois eita tois eis touto syntethēmenois organois hoion ōthousai kai pilousai tēn chrochēn, houtōs apotelousi to hyphasma. Tis an pros axian tēn dotheisan sophian tǭ zōǭ thaumaseie? Pōs heni chrōmati tōn hypokeimenōn, eriōn hē sērichōn nēmatōn, pantodapōn zōōn enyphainontai typoi, kai anthrōpōn hiindalmata, tōn men thērenontōn, tōn de proseuchomenōn, kai dendrōn eikones, kai hetera alla myria. ᾿Alēthōs aineite ton Kyrion, panta ta ethnē, ta tosautēs axiōthenta sophias, ta tosoutois agathois entryphōnta. Tis ton thalattion ichthyn baphēn tois eriois apephēne? tis palin tautēs tēs technēs heuretēs egeneto, kai eis myria, chrōmatōn eidē metamphiennysi nōn eriōn to eidos? ᾿All᾽ isōs acharistian nosōn phēseis, leptotera nēthein tōn anthrōpōn kai skōlēkas nēmata. ᾿Alla kai touto tēs theias ergon kēdemonias. hina gar mē megalophronę̄s epi tę̄ tōn pantodapōn technōn sophią, mēde neanixsyę̄ tǭ plēthei tou ploutou, dia skōlēkōn ho kēdemōn se paideuei, hōs ou tēs sēę̄s esti tauta dynameōs, alla tēs theias philanthrōpias ta dōra. Houtō de se paidagōgōn, paramytheitai palin, hina mē algę̄s hyp᾽ echeinōn nikōmenos, soi prospherōn eecheina ta nēmata, kai tois sois hypotattōn zygois ton echeinōn ergatēn. Sy monos ex hapantōn tōn zōōn poleis eis kallos hǭchodomēsas, kai pyrgois, kai peridolois mēsō kallē, kai tois limesi thalattan tę̄ hēpei- Epeidē de thnēton ho Poiētēs se kata ton paronta bion pepoiēkōs, ēdei se kai arrhōstiais peripesoumenon (to gar thnēton pathesi synchechlērōtai), edidaxe se kai technēn iatrikēn, kai tēnde tēn epimemathēchas tōn mē phainomenōn pathēmatōn eidenai diaphoran, kai tę̄ kinēsei tōn sphygmōn, pyretōn akmēs, kai parachmēs epiginōskein kairon, choi thanatou proorąn gnōrismata, kai tēs enochlousēs hylēs to. eidos gnōrizein, kai tautę̄ prospherein ta polemein pephykota, kai tēn men hygran xērainein, tēn de thermēn chatapsychein, echpyroun de kai echtherē tę̄ tomę̄ tōn phlethōn. Kai tis an ephikoito logos, ē tou plēthous tōn pathēmatōn, ē tou plēthous tōn iamatōn? Polla men gar ta tę̄ physei tou sōmatos Ho maka. Polla gar epheuren hē technē hekastǭ pathei
using fire and breath as helpers, countless kinds of …: bowls, cups, narrow-necked flasks, small jars, utensils, and other vessels suited to every use of food and drink? It is plain, then, that he received the knowledge of all these from the one who made him, and that the Creator laid up in his nature the powers of invention and the discoveries of the arts. That is why, speaking with the great Job, he said: "Who gave women wisdom in weaving and knowledge of embroidery?" For this color of art too is truly God-given. By time it has become despised, and familiarity with the work has robbed its discoverers of their praise. But if anyone will examine each step precisely, he will greatly admire this art too. For the wool, shorn and cleansed with water, is first carded and divided into fine strands; then what is carded becomes a roll; then the spinning art takes it, separates the unmixed part, whose fibers are as it were straight, from the rest, and putting the rest together, prepares the woof for the warp. Then women's hands take it and spin the fine threads, and first set these in order on the looms like strings; then, with the instruments made for the purpose, pushing and pressing the woof together, they finish the cloth. Who could worthily admire the wisdom given to this living creature? How, in a single color of the material, whether wool or silk threads, figures of animals of every kind are woven, images of men, some hunting, some praying, pictures of trees, and countless other things! Truly, "praise the Lord, all nations," you who have been thought worthy of such wisdom and revel in so many good things. Who made the sea fish a dye for wool? Who, again, became the discoverer of this art, which clothes the look of the wool in countless kinds of colors? But perhaps, sick with ingratitude, you will say that even worms spin finer threads than men. But this too is the work of God's care. For so that you may not be proud of the wisdom of all the arts or swagger in the abundance of your wealth, your guardian teaches you through worms that these things are not of your power but gifts of God's love for humankind. And while instructing you in this way, he consoles you again, so that you may not grieve at being outdone by them, by bringing you those threads and putting their worker under your yoke. You alone of all the living creatures have built cities for beauty, adorned them with towers and walls, and with harbors … the sea to the mainland … And since the Maker made you mortal in the present life and knew you would fall into sicknesses (for what is mortal has passions as its lot), he taught you the art of medicine too, and this … you have learned to know the differences of hidden ailments, to recognize by the movement of the pulse the time of the crisis and decline of fevers, to foresee the signs of death, to recognize the kind of troublesome matter and apply to it what is naturally able to fight it: to dry the moist, to cool the hot, and to … by cutting the veins. And what words could reach either the multitude of ailments or the multitude of cures? For many are the … in the nature of the body; and many are the remedies art has found for each ailment, naturally able to
4.7PG 83
πρλεμεῖν πεφυκότα. Τούτου χάριν ὁ Ποιητὴς, καὶ βοτάνας πολλὰς, οὐκ ἐδωδίμους μόνον, ἀλλὰ καὶ ἀχρήστους εἰς ἐδωδὴν, τῇ γῇ βλαστῆσαι προσέταξεν, ἐπειδήπερ οὐ μόνης τροφῆς, ἀλλὰ καὶ θεραπείας ἐνδεεῖς ἐσμεν οἱ ἄνθρωποι. Τούτων τοιγαροῦν τὰς μὲν ἡμεῖς ὀψοποιούμεθα, τὰς δὲ τῶν ἀλόγων ἐσθίει τὰ ποηφάγα, τὰς δὲ ἰατρῶν συλλέγοντες παῖδες, τὰ ἀλεξίκακα κατασκευάζουσι φάρμακα, καὶ τὸ εἰς ἐδωδὴν ὀλέθριον, ἀλεξίχαχον γίνεται φάρμᾶαχον. Μηδὲ ταῦτά σε τοιγαροῦν εἰς κατηγορίαν τῆς Προνοίας κινείτω. Τούτων γὰρ ἕχαστον εἰς εὖφημίαν τῶν εὐγνωμόνων τὴν γλῶτταν καλεῖ. ᾿Αλλὰ γὰρ ἔοικα τοῖς ἐν πελάγει νηχομένοις, καὶ πᾶντα- Α χόθεν περιχλυζομένοις τοῖς κύμασι, καὶ τὴν ἤπειρον χαταλαθεῖν ἐπιθυμοῦσι, τοῦ πελάγους τῆς τῶν τεγεῖν τῶν ἐπιόντων ἐνθυμημάτων οἷόν τινων κυμάτων τὴν προσδολὴν, ἐπὶ δὲ τὸ τέλος δραμεῖν, καὶ ὡς Τὰ; ἄλλας τοίνυν ἀπάσᾶς καταλιπὼν, ἐπὶ τὴν γραμματικὴν βαδιοῦμαι τέχντν τῷ λόγῳ, ἣ τῶν ἄλλων ἐστὶ λογικωτέρα, καὶ ἐμπρέπουσα τῷ ζώῳ τῷ λογικῷ. Αὕτη τοίνυν ἐξεῦρε μὲν στοιχεῖα, καὶ ἀριθμῷ περιώρισε, συνέζευξε δὲ ταῦτα πρὸς ἄλληλα, καὶ συλλαδῶν σνζξυγίας εἰργάσατο εἶτα δύο καὶ ὀνομάτων ἐδίδαξε τὴν ἀνάγνωσιν " συνθεῖσα δὲ ταῦτα καὶ ἐξυφήνασα, μίαν τοῦ λόγου τὴν ἁρμονίαν εἰργάσατο. ᾿Εντεῦθεν βίδλοι μυρίαι λόγων ἀρκαίων ἐπλήσθησαν αἱ μὲν, ἱερῶν καὶ θείων καὶ μυστικῶν, αἱ δὲ, τῆς ἔξωθεν παιδείας ᾿ ἣ ποικιλίᾳ μέτρων, καὶ ὀνομάτων κάλλει, καὶ συνθήκης ἁρμονίᾳ τὸ μυθῶδες συγχαλύπτουσα, τέρπει μὲν τὴν ἀκοὴν, ὅπλον δὲ τοῖς Διὰ ταύτης τῆς ἐπιστήμης ἀπόντες ὁμιλοῦμεν ἀλλήλοις, καὶ οἱ πολλῶν ἡμερῶν ὁδὸν ἀφεστηκότες, καὶ πολλοὺς σταθμοὺς ἐν μέσῳ διατειχίζοντας ἔχοντες, πέμπομεν ἀλλέλοις διὰ χειρῶν τὰ τῆς ἐννοίας κυήματα. Καὶ ἀργεῖ μὲν ἡ γλῶττα, τὸ πρῶτον ὅργᾶνον τοῦ λόγον, ὑπουργεῖ δὲ τῷ λόγῳ ἡ δεξιὰ, καὶ μεταχειριζομένη τὸν κάλαμον, ἐγχαράττει τῷ χάρτῃ τὴν πρὸς τὸν φίλον διάλεξιν " καὶ γίνεται ὄχημα τοῦ λόγου, οὐκέτι γλῶττα καὶ στόμα, ἀλλὰ χεὶρ ἀσχήσασα τῷ χρόνῳ τὴν τέχνην, καὶ τῶν στοιχείων τὴν συνθήκην ἀχριδῶς ἐχμαθοῦσα. Τούτου χάριν ὁ Ποιητὴς τοιαύτας ἡμῖν ἐτεκτήνατο τὰς χεῖρας, εἰς πέντε δακτύλους διεσχισμένας, ἀντέταξε δὲ τοῖς τέπρασι τὸν μέγαν. Οὔτε γὰρ οἷόν τε ἣν ἐν ἴσοις διακειμένοις δακτύλοις, παντοδαπὴν ἐνέργειαν ἔνεργεῖσθαι. Νῦν δὲ τοῦ μεγάλου τοῖς ἄλλοις ἀντικειμένου, καὶ γραφίδα μάλα ῥᾳδίως χατέχομεν, καὶ σχασφύραν, καὶ πυράγραν, καὶ πάντα ὅσα τέχνης ἐστὶν ὄργανα. θεωρήσας τοιγαροῦν διὰ τοῦ λόγου, ὅσης περὶ τὴν δημιουργίαν τῆς προνοίας ἀπήλαυσας, ὁπόσας σοι τέχνας καὶ ἐπιστήμας οὐ μόνον εἰς τὸ ζῆν, ἀλλὰ καὶ εἰς τὸ εὖ ζῇν ἐδωρήσατο, πολλῇ φιλοτιμίᾳ περὶ τὴν σὴν χρησάμενος θεραπείαν, ὅσην σοι κεχάρισται φορὰν ἀγαθῶν, ὅπως θυμήρη σοι τὸν βίον ταῖς ἀπὸ τῶν τεχνῶν πραγματεύηται χρείαις, ὅτι σοι οὐ μόνον τὴν χρείαν, ἀλλὰ καὶ τὰ πέρα τῆς χρείας ἐπιῤῥεῖν πανγλώττης, δίδαξον αὐτὴν εὐφημεῖν, ὑποτάγηθι τῷ Κυρίῳ, καὶ ἱκέτευσον αὐτόν. Μάθε βοᾷν μετὰ τοῦ Προφήτου" « Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ,
prlemein pephykota. Toutou charin ho Poiētēs, kai botanas pollas, ouk edōdimous monon, alla kai achrēstous eis edōdēn, tę̄ gę̄ blastēsai prosetaxen, epeidēper ou monēs trophēs, alla kai therapeias endeeis esmen hoi anthrōpoi. Toutōn toigaroun tas men hēmeis opsopoioumetha, tas de tōn alogōn esthiei ta poēphaga, tas de iatrōn syllegontes paides, ta alexikaka kataskeuazousi pharmaka, kai to eis edōdēn olethrion, alexichachon ginetai pharmaachon. Mēde tauta se toigaroun eis katēgorian tēs Pronoias kineitō. Toutōn gar hechaston eis euphēmian tōn eugnōmonōn tēn glōttan kalei. ᾿Alla gar eoika tois en pelagei nēchomenois, kai panta- A chothen perichlyzomenois tois kymasi, kai tēn ēpeiron chatalathein epithymousi, tou pelagous tēs tōn tegein tōn epiontōn enthymēmatōn hoion tinōn kymatōn tēn prosdolēn, epi de to telos dramein, kai hōs Ta? allas toinyn apasas katalipōn, epi tēn grammatikēn badioumai techntn tǭ logǭ, hē tōn allōn esti logikōtera, kai emprepousa tǭ zōǭ tǭ logikǭ. Hautē toinyn exeure men stoicheia, kai arithmǭ periōrise, synezeuxe de tauta pros allēla, kai sylladōn snzxygias eirgasato eita dyo kai onomatōn edidaxe tēn anagnōsin " syntheisa de tauta kai exyphēnasa, mian tou logou tēn harmonian eirgasato. ᾿Enteuthen bidloi myriai logōn arkaiōn eplēsthēsan hai men, hierōn kai theiōn kai mystikōn, hai de, tēs exōthen paideias ᾿ hē poikilią metrōn, kai onomatōn kallei, kai synthēkēs harmonią to mythōdes synchalyptousa, terpei men tēn akoēn, hoplon de tois Dia tautēs tēs epistēmēs apontes homiloumen allēlois, kai hoi pollōn hēmerōn hodon aphestēkotes, kai pollous stathmous en mesǭ diateichizontas echontes, pempomen allelois dia cheirōn ta tēs ennoias kyēmata. Kai argei men hē glōtta, to prōton horganon tou logon, hypourgei de tǭ logǭ hē dexia, kai metacheirizomenē ton kalamon, encharattei tǭ chartę̄ tēn pros ton philon dialexin " kai ginetai ochēma tou logou, ouketi glōtta kai stoma, alla cheir aschēsasa tǭ chronǭ tēn technēn, kai tōn stoicheiōn tēn synthēkēn achridōs echmathousa. Toutou charin ho Poiētēs toiautas hēmin etektēnato tas cheiras, eis pente daktylous dieschismenas, antetaxe de tois teprasi ton megan. Oute gar hoion te hēn en isois diakeimenois daktylois, pantodapēn energeian energeisthai. Nyn de tou megalou tois allois antikeimenou, kai graphida mala rhądiōs chatechomen, kai schasphyran, kai pyragran, kai panta hosa technēs estin organa. theōrēsas toigaroun dia tou logou, hosēs peri tēn dēmiourgian tēs pronoias apēlausas, hoposas soi technas kai epistēmas ou monon eis to zēn, alla kai eis to eu zę̄n edōrēsato, pollę̄ philotimią peri tēn sēn chrēsamenos therapeian, hosēn soi kecharistai phoran agathōn, hopōs thymērē soi ton bion tais apo tōn technōn pragmateuētai chreiais, hoti soi ou monon tēn chreian, alla kai ta pera tēs chreias epirrhein panglōttēs, didaxon autēn euphēmein, hypotagēthi tǭ Kyriǭ, kai hiketeuson auton. Mathe boąn meta tou Prophētou" « Ethaumastōthē hē gnōsis sou ex emou,
fight it. For this reason the Maker commanded the earth to put forth many herbs, not only edible ones but also those useless for food, since we human beings need not only food but also healing. Of these, then, some we cook, some the grass-eating animals eat, and some the sons of the physicians gather and make into protective medicines, and what is deadly as food becomes a protective medicine. So do not let these things either move you to accuse Providence. For each of them calls the tongue of the grateful to praise. But I am like those swimming in the open sea, washed by waves on every side and longing to reach the mainland, … of the sea … to withstand the onset of the thoughts that come upon me like waves, and to run to the end, and … So, leaving all the other arts aside, I will go in my discourse to the art of letters, which is more rational than the others and befits the rational living creature. It discovered the letters, limited them to a number, joined them to one another and made combinations of syllables; then it taught the reading of words of two …; and putting these together and weaving them, it produced the one harmony of speech. From this, countless books of ancient writings were filled, some sacred, divine, and mystical, others of the learning from outside, which, covering up its fables with variety of meters, beauty of words, and harmony of composition, delights the ear but … a weapon for … Through this knowledge we converse with one another when absent; those who are many days' journey apart, with many staging posts walled in between, send one another by hand the offspring of their thought. The tongue, the first instrument of speech, is idle, and the right hand serves speech, and handling the pen engraves on the paper the conversation with one's friend; and the vehicle of speech is no longer tongue and mouth but a hand trained in the art by time and having precisely learned the combination of the letters. For this reason the Maker fashioned our hands so, divided into five fingers, and set the thumb against the four. For it would not have been possible to perform every kind of activity with fingers set equally. As it is, since the thumb is opposed to the others, we very easily hold a pen, a hammer, tongs, and all the instruments of art. Having contemplated, then, through this discourse, how much providence you have enjoyed in your making; how many arts and sciences he has given you, not only for living but for living well, using great generosity in caring for you; what abundance of good things he has granted you, so as to make your life agreeable by the services of the arts; that he has made not only what is needful but even what is beyond need flow to you, … your tongue, teach it to speak well of him; "submit to the Lord, and entreat him." Learn to cry with the prophet: "Your knowledge has become too wonderful for me;
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ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτὴν. » Αὐτῷ ἡ δόξα νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας. ᾿Αμήν.
ekrataiōthē, ou mē dynōmai pros autēn. » Autǭ hē doxa nyn kai aei, kai eis tous aiōnas. ᾿Amēn.
it is mighty, I cannot attain to it." To him be glory now and always and to the ages. Amen.
Chapter 5
5.1PG 83
Ὅση τοῦ Ποιητοῦ τῶν ὅλων ἧ περὶ τὴν ἡμετέραν φύσιν κηδεμονία, ὑμεῖς μὲν ἴστε σαφῶς, ὦ φίλοι καὶ θιασῶται, καὶ τῆς τῶν λόγων διδασκαλίας οὐ δεῖσθε. Τὰς γὰρ πηγὰς τῶν εὐεργεσιῶν διηνεκῶς ἐκεῖθεν δεχόμενοι, εἰς δύναμιν τῷ χορηγῷ τὼν ὕμνον προσφέρετε. ᾿Ἐπειδὴ δέ τινες πολλὴν ἀναλγησίαν νοσοῦντες, τῶν θείων οὐκ ἐπαισθάνονται δωρεῶν, ἀλλὰ τοῖς θεοσδότοις ἀγαθοῖς ἐντρυφῶντες, ἀχαρίστους κατὰ τοῦ πεποιηκότος φωνὰς ἐρυγγάνουσιν, ἀναγκαίως ὁ λόγος, καὶ τὴν κτίσιν σὺν τάχει πρλλῷ περινοστήσας, καὶ τὴν φύσιν τὴν ἀνθρωπεῖαν εἰς μέσον παραγαγὼν, ὑπέδειξεν ἐν ἑκάστῳ μορίῳ, καὶ τῆς κτίσεως, καὶ τῆς ἡμετέρας φύσεως, τοῦ Θεοῦ τὴν πρόνοιαν ἐναργῶς μάλα προφαινομένην. Καὶ τεχνῶν δὲ ὀλίγων τὴν σοφίαν ὁμοῦ καὶ τὴν χρείαν δήλην πεποίηκεν, ὧν ὁ νοῦς ὁ ἀνθρώπειος εὑρετὴς ἐγένετο. Τὰς δὲ, φιλοτιμίας ἕνεκεν καὶ τρυφῆς εὑρημένας, φημι, καὶ πλαστικὴν, ἀγαλματουργιχὴν τε καὶ χρυεὑρήματα, ἑκὼν παραλέλοιπε “ πρὸς δὲ τούτοις, καὶ τὰς πέρα τοῦ μέτρου πολυπραγμοσύνας, χὴν λέγω, καὶ γεωμετριχὴν, ἀριθμητικὴν τε καὶ μουσικὴν, ἧς ἔργον καταχηλεῖν τὴν ἀκοὴν καὶ μεταφέρειν, καὶ τὰς τῆς ψυχῆς διαθέσεις πρὸς ὃ βούλεται μεταδάλλειν, καὶ τὴν μὲν ἀθυμοῦσαν εἰς θυμηδίαν χαλᾷν, τὴν δὲ χεχαλασμένην, σύντονον καὶ ἀνδρείαν ἐργάζεσθαι " ταύτας καὶ τὰς τοιαύτας ἐχὼν ὁ λόγος παρέλιπε, καὶ τὸ μῆκος φεύγων, καὶ συντομίας φροντίζων, καὶ τῇ διανοίᾳ τῶν ἀγονόντων τὴν τέχνης ἑκάστης θεωρίαν ἐπιτρέπων. 'Ῥᾷδιον γὰρ ἐκ τῶν εἰρημένων ἀφορμὰς εἰς κατανόησιν τῶν ᾿Αλλ᾽ ἴσως ἂν εἴποιεν οἱ τὸν εὐεργέτην ὑμνεῖν οὐκ εἰδότες, συκοφαντεῖν δὲ μεμαθηκότες, ὡς οὐ μόνον τῇ φύσει τῶν ἀνθρώπων τῶν τεχνῶν τὴν εὕρεσιν ὁ Ποιητὴς ἐδωρήσατο " ἔστι γὰρ ἰδεῖν καὶ τῶν πτηνῶν τὸ σμικρότατον γένος, τὰς μελίττας, πολιτικὸν καὶ κοινωνικὸν αἱρουμένας βίον, διὰ δὲ τὴν ἀσθένειαν τῷ κέντρῳ χαθωπλισμένας, ἁμοιθαδὸν δὲ καὶ κατὰ τάξιν ἐκ τῶν σίμόλων ἀπαιρούσας, καὶ τὸν ἀέρα διαπερώσας, καὶ ἄλση καὶ λειμῶνας καὶ λήϊα περιπετομένας, καὶ ἄνθεσι, καὶ φύλλοις, καὶ καρποῖς ἐφιζανούσας, καὶ τὸ χνοῶδες καὶ χρειῶδες συλλεγούσας, καὶ σφᾶς αὐτὰς φορτιζούσας, καὶ ταῖς τε ἀγκύλαις τῷ τε αὐχένι τὰ φορτία περιτιθείσας, καὶ Δ 86 μούσας τὰ κηρία, μὴῆτε κανόνος μὴτε γνώμονος δεομένα:, καὶ τάς τε γωνίας ἴσας ἀλλήλαις ὑπὲρ πᾶσαν γραμμιχὴν ἐπιστήμην ἐργάζεσθαι, τά τε τῶν τοίχων ὑφάσματα, καὶ τὰ τοῦ μέλιτος διαρράγματα, λεπτὰ μάλα καὶ ἤτρια καὶ ὑμενώδη δομεῖσθαι, καὶ τὴν ὑγρὰν τοῦ μέλιτος φύσιν τοῖς λεπτοῖς τούτοις καὶ συχνοῖς διατειχίσμασιν εὖ μάλα συνέχειν, εἶθ᾽ οὕτω τῶν γλυκέων τοῦ μέλιτος ναμάτων τὰ δοχεῖα ἀνάπλεὰ ποιεῖν. Τί τοιοῦτον, φασὶν, ἐτεχνάσατο τῶν. ἀνθρῴπων ἡ φύσις, εἰς φοιτητὰς καὶ διδασκάλους δι- Ἠρημένη, καὶ πόνῳ πολλῷ καὶ χρόνῳ χατοοθοῦσα τὴν τέχνην, οἷα τῶν μελιττῶν τὸ φιλόπονον καὶ φιλόκαλον γένος, οὐκ εἰς διδασκάλους καὶ φοιτητὰς μεμερισμένον, οὐδὲ ἱμάσι καὶ ῥάδδοις τὴν τέχνην δεδιδα- Β Ὑμένον, ἀλλ' ἔμφυτον ἔχον καὶ αὐτοδίδαχκτον τὴν ἀμήχανον ἐργασίαν, ὑὕφαίνει τε τὰ κηρία, καὶ πληβοΐ τὰ δοχεῖα, οὐ μέτρων, οὐ κέντρων, οὐ γωνιῶν δεομένη; Καὶ τὰ δοχεῖα πληροῖ, οὐκ ἀποθλίδουσα βότρνας, οὐδ᾽ ἑτέρῳ καρπῷ λυμαινομένη, ἀλλὰ τῆς δρόσου τὸ λεπτὸν ἀρυομένη, καὶ τοῦ μέλιτος φιλοτεχνοῦσα τὴν φύσιν. Φέρε τοίνυν, ἐξ αὐτῆς τῆς χαττῶς ὑφ᾽ ἑαντῆς λυθήσεται. Αἱ γὰρ μέλιτται τὸν πολὺν, ἐκεῖνον καὶ εὐφυῇ πόνον, καὶ τὸν ἄριστον δὲ καὶ ἥδιστον τοῦ πόνου καρπὸν, τῇ φύσει τῶν ἀνθρώπιυν προσφέρουσι" καὶ οἷόν τινες οἰχέται ὑπὸ τοῦ νόμου τῆς δεσποτείας ἀναγχαζόμεναι, καὶ τῶν οἰκήσεων σαι διατελοῦσι, καὶ σπουδαίως οἰχοδομοῦσι, καὶ τοῦ μέλιτος ἑνιεἶσαι τὰ νάματα, ὥσπερ τινὶ θησαυρῷ αήμαντρα καὶ σφραγῖδας ἐπιδάλλουσι, καὶ οἷόν τινα δασμὸν χὰὶ φάρον, ὡς βασιλεῦσι διηνεκῶς τοῖς ἀνθρώποις χορηγοῦσι. Τί οὖν, ὦ ταλαίπωρε, τεῖς, καὶ τὸν φόρον καρπούμενος, τοῦ φόρου τὸν κράχτορα βλασφημεῖς, καὶ τοῖς ἀλλοτρίοις πόνοις ἑπεντρυφῶν, τὸν τούτων χορηγὸν λόγοις ἀχαρίστοις χατατοξεύεις; Οὐ μόνον δὲ τοὺς τῆς φιλοπονίας αὐτῶν δρέπῃη καρποὺς, ἀλλὰ καὶ ἑτέραν ὠφέλειαν ἐντεῦθεν τρυγᾷς. Πρῶτον μὲν γὰρ μανθάνεις, ὅσων ἀγαθῶν ἡ ὁμόνοια πρόξενος, καὶ ἡλίκων καρπῶν τυγχάνει δημιουογός. Πολιτικὸν γὰρ βίον μιμεῖται τὰ σμήνη τῶν μελιττῶν ᾿ οὐδὲν παρ᾽ ἐκείναις ἴδιον,
Hosē tou Poiētou tōn holōn hē peri tēn hēmeteran physin kēdemonia, hymeis men iste saphōs, ō philoi kai thiasōtai, kai tēs tōn logōn didaskalias ou deisthe. Tas gar pēgas tōn euergesiōn diēnekōs ekeithen dechomenoi, eis dynamin tǭ chorēgǭ tōn hymnon prospherete. ᾿Epeidē de tines pollēn analgēsian nosountes, tōn theiōn ouk epaisthanontai dōreōn, alla tois theosdotois agathois entryphōntes, acharistous kata tou pepoiēkotos phōnas erynganousin, anankaiōs ho logos, kai tēn ktisin syn tachei prllǭ perinostēsas, kai tēn physin tēn anthrōpeian eis meson paragagōn, hypedeixen en hekastǭ moriǭ, kai tēs ktiseōs, kai tēs hēmeteras physeōs, tou Theou tēn pronoian enargōs mala prophainomenēn. Kai technōn de oligōn tēn sophian homou kai tēn chreian dēlēn pepoiēken, hōn ho nous ho anthrōpeios heuretēs egeneto. Tas de, philotimias heneken kai tryphēs heurēmenas, phēmi, kai plastikēn, agalmatourgichēn te kai chryeurēmata, hekōn paraleloipe “ pros de toutois, kai tas pera tou metrou polypragmosynas, chēn legō, kai geōmetrichēn, arithmētikēn te kai mousikēn, hēs ergon katachēlein tēn akoēn kai metapherein, kai tas tēs psychēs diatheseis pros ho bouletai metadallein, kai tēn men athymousan eis thymēdian chaląn, tēn de chechalasmenēn, syntonon kai andreian ergazesthai " tautas kai tas toiautas echōn ho logos parelipe, kai to mēkos pheugōn, kai syntomias phrontizōn, kai tę̄ dianoią tōn agonontōn tēn technēs hekastēs theōrian epitrepōn. 'Rhądion gar ek tōn eirēmenōn aphormas eis katanoēsin tōn ᾿All᾽ isōs an eipoien hoi ton euergetēn hymnein ouk eidotes, sykophantein de memathēkotes, hōs ou monon tę̄ physei tōn anthrōpōn tōn technōn tēn heuresin ho Poiētēs edōrēsato " esti gar idein kai tōn ptēnōn to smikrotaton genos, tas melittas, politikon kai koinōnikon hairoumenas bion, dia de tēn astheneian tǭ kentrǭ chathōplismenas, hamoithadon de kai kata taxin ek tōn simolōn apairousas, kai ton aera diaperōsas, kai alsē kai leimōnas kai lēïa peripetomenas, kai anthesi, kai phyllois, kai karpois ephizanousas, kai to chnoōdes kai chreiōdes syllegousas, kai sphas autas phortizousas, kai tais te ankylais tǭ te aucheni ta phortia perititheisas, kai D 86 mousas ta kēria, mēēte kanonos mēte gnōmonos deomena:, kai tas te gōnias isas allēlais hyper pasan grammichēn epistēmēn ergazesthai, ta te tōn toichōn hyphasmata, kai ta tou melitos diarragmata, lepta mala kai ētria kai hymenōdē domeisthai, kai tēn hygran tou melitos physin tois leptois toutois kai sychnois diateichismasin eu mala synechein, eith᾽ houtō tōn glykeōn tou melitos namatōn ta docheia anaplea poiein. Ti toiouton, phasin, etechnasato tōn. anthrǭpōn hē physis, eis phoitētas kai didaskalous di- Ērēmenē, kai ponǭ pollǭ kai chronǭ chatoothousa tēn technēn, hoia tōn melittōn to philoponon kai philokalon genos, ouk eis didaskalous kai phoitētas memerismenon, oude himasi kai rhaddois tēn technēn dedida- B Hymenon, all' emphyton echon kai autodidachkton tēn amēchanon ergasian, hyyphainei te ta kēria, kai plēboï ta docheia, ou metrōn, ou kentrōn, ou gōniōn deomenē? Kai ta docheia plēroi, ouk apothlidousa botrnas, oud᾽ heterǭ karpǭ lymainomenē, alla tēs drosou to lepton aryomenē, kai tou melitos philotechnousa tēn physin. Phere toinyn, ex autēs tēs chattōs hyph᾽ heantēs lythēsetai. Hai gar melittai ton polyn, ekeinon kai euphyę̄ ponon, kai ton ariston de kai hēdiston tou ponou karpon, tę̄ physei tōn anthrōpiyn prospherousi" kai hoion tines oichetai hypo tou nomou tēs despoteias ananchazomenai, kai tōn oikēseōn sai diatelousi, kai spoudaiōs oichodomousi, kai tou melitos henieisai ta namata, hōsper tini thēsaurǭ aēmantra kai sphragidas epidallousi, kai hoion tina dasmon chai pharon, hōs basileusi diēnekōs tois anthrōpois chorēgousi. Ti oun, ō talaipōre, teis, kai ton phoron karpoumenos, tou phorou ton krachtora blasphēmeis, kai tois allotriois ponois hepentryphōn, ton toutōn chorēgon logois acharistois chatatoxeueis? Ou monon de tous tēs philoponias autōn drepę̄ē karpous, alla kai heteran ōpheleian enteuthen trygąs. Prōton men gar manthaneis, hosōn agathōn hē homonoia proxenos, kai hēlikōn karpōn tynchanei dēmiouogos. Politikon gar bion mimeitai ta smēnē tōn melittōn ᾿ ouden par᾽ ekeinais idion,
How great is the care of the Maker of all things for our nature, you know clearly, my friends and fellow worshippers, and you need no teaching by words. For receiving continually from that source the springs of his benefits, you offer the giver a hymn as far as you can. But since some, sick with great insensibility, do not perceive the divine gifts, but while reveling in God-given good things belch out ungrateful words against the one who made them, the argument necessarily went round creation with great speed, brought human nature into view, and showed God's providence appearing very plainly in each part of creation and of our own nature. It also made plain the wisdom and the usefulness of a few arts of which the human mind has been the discoverer. Those discovered for ambition and luxury, I mean … modelling, sculpture, and gold- … and such inventions, it willingly passed over; and besides these, the studies that go beyond measure, I mean … geometry, arithmetic, and music, whose work is to charm the ear and carry it away, to change the dispositions of the soul as it wishes, relaxing the despondent into cheerfulness and making the relaxed intent and courageous. These and the like the argument willingly passed over, both avoiding length and taking care for brevity, and leaving the contemplation of each art to the minds of the hearers. For it is easy from what has been said to find starting points for understanding the … But perhaps those who do not know how to praise their benefactor but have learned to slander him might say that the Maker did not give the discovery of the arts to human nature alone. For one can see the smallest kind of winged creature, the bees, choosing a civic and communal life, armed with a sting because of their weakness, setting out by turns and in order from their hives, crossing the air, flying round groves, meadows, and cornfields, settling on flowers, leaves, and fruits, gathering what is downy and useful, loading themselves, putting the loads on their bent legs and their necks, building the combs without needing rule or set square, making the angles equal to one another beyond all the science of lines, building the woven walls and the partitions for the honey very fine, gauzy, and membranous, holding the liquid nature of the honey very well in these thin and close partitions, and so filling the vessels with sweet streams of honey. "What has human nature contrived like this," they say, "divided into pupils and teachers and achieving its art with much labor and time, compared with the industrious and beauty-loving race of bees, which is not divided into teachers and pupils nor taught its art with straps and rods, but has its marvelous work inborn and self-taught, weaves its combs and fills its vessels, needing no measures, no compasses, no angles? It fills its vessels not by pressing grapes nor harming any other fruit, but by drawing up the fineness of the dew and skilfully working the nature of honey." Come, then: from the … itself … will be refuted by itself. For the bees bring to human nature that great and well-made labor, and the best and sweetest fruit of the labor; and like slaves compelled by the law of mastery they go on … their dwellings, build them zealously, and, having filled the streams of honey, put seals and stamps on them as on a treasure, and continually supply human beings with them as a kind of tribute and tax, as to kings. Why, then, wretched man, are you …, and, reaping the tax, do you blaspheme the one who collects the tax for you, and, reveling in others' labors, shoot ungrateful words at the one who supplies them? Not only do you pluck the fruits of their industry, but you also gather another benefit from them. First you learn how many good things harmony brings about, and what great fruits it produces. For the swarms of bees imitate a civic life: nothing among them is private,
5.2PG 83
ἀλλὰ κοινὸς ὁ πλοῦτος, ἀμέριστος ἣ κτῆσις, Οὐκ ἔχουσι δίκας, οὔτε δικαστήρια " οὐδὲ γὰρ ἀδικοῦσιν ἀλλήλας, οὐκ ἐφίενται: τοῦ πλείονας, πρὸς μόνην ἐπιμόνως διάκεινται τὴν ἐργασίαν " διὸ καὶ τοὺς κηφῆνας ἔξω τῶν πυλῶν ἀπελαύνουσιν, ὡς πονεῖν οὐκ ἀνεχομένους, ἀργῶς δὲ τὸν ἀλλότριον ἀναλίσχοντας πόνον. Μισοῦσι πολυαρχίαν καὶ δημοχρατίαν " ἕνα ἔχουσιν ἡγεμόνα, ἐκείνῳ πείθεσθαι φίλον αὐταῖς. Καὶ τούτων ἔκαστον ἣ δρῶσιν ἣ πάσχουσιν, οὐ λόγων ἐπαΐουσαι, οὐδὲ νόμους ἀναγινώσχουσαι, οὐδὲ πρὸς διδασκάλους φοιτῶσαι οὐδεμία γὰρ παρ᾽ ἐκείναις σοφωτέρα τῆς ἑτέρας, οὐδὲ πλείονα οἷδε τῆς νεωτέρας ἡ πρεσδυτέρα: πᾶσαι δὲ ὁμοίως ἕκαστα τῶν εἰρημένων μετίασιν, οὐκ ἐν λογικῇ γνώσει, ἀλλ᾽ ἐν τῇ φύσει λαδοῦσαι παρὰ τοῦ Ποιητοῦ τῶν ὅλων τὴν φιλόπονον ἐχείνην καὶ φιλόκαλον ἐρ- Σοὶ δὲ τούτων ἔκαστον ὠφελείας ὑπόθεσις. Μανθάνεις γὰρ παρὰ τῶν ἀλόγων ὁ λογικὸς, τὸν μὲν ἀργὸν ὡς βλαδερὸν βδελύττεσθαι βίον, τοὺς δὲ τῆς ἀρετῆς πόνους προθύμως; μεταδιώκειν, καὶ πανταχόθεν τὴν ταύτης ἐρανίζεσθαι κτῇσιν" ἀρχὴν, τὴν μὲν οὐ προσήκουσαν, ἥκιστα ζητεῖν, τὴν δὲ προσγινομένην, ὀρθῶς καὶ δικαίως οἷχοινὰ τὰ ὄντα νομίζειν, προτιθέναι τοῖς δεομένοις τὴν τούτων ἀπόλαυσιν. Τοῖς μὲν γὰρ εὖ φρονοῦσι, καὶ τὸν χαρακτῆρα τῆς φύσεως ἀκήρατον διασώζουσι, ἀρκεῖ πρὸς διδασκαλίαν ὁ ἔμφυτος λόγος, τοῖς δὲ τοῦτον διαφθείρουσι, καὶ θηριώδη βίον προελοἔλεγχος ἀληθὴς πρόκειται τῶν ἀλόγων ἡ εὔτακτος πολινἱ- τεία. Τῆς σῆς τοιγαροῦν προμηθούμενος ὠφελείας ὁ Ποιητὴς, φυσικοῖς τισι πλεονεχτήμασι διεκόσμησε τῶν ἀλόγων τὰ γένη, ἵν᾽ ἔχῃς κἀντεῦθεν τὴν ὠφέ- λειαν καρποῦσθαι. Καὶ τούτου μάρτυς ὁ Σολομὼν, παρακελευόμενός σοι καὶ λέγων" ε Ἴθι πρὸς τὸν αὑτοῦ. » Ἢ πορεύθητι πρὸς τὴν μέλιτταν, καὶ μάθε ὡς ἐργάτις ἐστὶ, τήν τε ἐργασίαν ὡς σεμνὴν ποιεῖδὶ ται" ἧς τοὺς πόνους βασιλεῖς τε καὶ ἰδιῶται πρὸς ὑγίειαν προσφέρονται. Μαρτυρεῖ δὲ καὶ αὐτὸς ὁ τῶν ὅλων θεὸς, διὰ τοῦ Προφήτου λέγων" ε Τρυγὼν καὶ και χελιδὼν, ἀγροῦ στρουθία, ἔγνωσαν χαι-.
alla koinos ho ploutos, ameristos hē ktēsis, Ouk echousi dikas, oute dikastēria " oude gar adikousin allēlas, ouk ephientai: tou pleionas, pros monēn epimonōs diakeintai tēn ergasian " dio kai tous kēphēnas exō tōn pylōn apelaunousin, hōs ponein ouk anechomenous, argōs de ton allotrion analischontas ponon. Misousi polyarchian kai dēmochratian " hena echousin hēgemona, ekeinǭ peithesthai philon autais. Kai toutōn ekaston hē drōsin hē paschousin, ou logōn epaïousai, oude nomous anaginōschousai, oude pros didaskalous phoitōsai oudemia gar par᾽ ekeinais sophōtera tēs heteras, oude pleiona hoide tēs neōteras hē presdytera: pasai de homoiōs hekasta tōn eirēmenōn metiasin, ouk en logikę̄ gnōsei, all᾽ en tę̄ physei ladousai para tou Poiētou tōn holōn tēn philoponon echeinēn kai philokalon er- Soi de toutōn ekaston ōpheleias hypothesis. Manthaneis gar para tōn alogōn ho logikos, ton men argon hōs bladeron bdelyttesthai bion, tous de tēs aretēs ponous prothymōs? metadiōkein, kai pantachothen tēn tautēs eranizesthai ktę̄sin" archēn, tēn men ou prosēkousan, hēkista zētein, tēn de prosginomenēn, orthōs kai dikaiōs hoichoina ta onta nomizein, protithenai tois deomenois tēn toutōn apolausin. Tois men gar eu phronousi, kai ton charaktēra tēs physeōs akēraton diasōzousi, arkei pros didaskalian ho emphytos logos, tois de touton diaphtheirousi, kai thēriōdē bion proeloelenchos alēthēs prokeitai tōn alogōn hē eutaktos polini- teia. Tēs sēs toigaroun promēthoumenos ōpheleias ho Poiētēs, physikois tisi pleonechtēmasi diekosmēse tōn alogōn ta genē, hin᾽ echę̄s kanteuthen tēn ōphe- leian karpousthai. Kai toutou martys ho Solomōn, parakeleuomenos soi kai legōn" e Ithi pros ton hautou. » Ē poreuthēti pros tēn melittan, kai mathe hōs ergatis esti, tēn te ergasian hōs semnēn poieidi tai" hēs tous ponous basileis te kai idiōtai pros hygieian prospherontai. Martyrei de kai autos ho tōn holōn theos, dia tou Prophētou legōn" e Trygōn kai kai chelidōn, agrou strouthia, egnōsan chai-.
but wealth is common and possession undivided. They have no lawsuits or law courts, for they do not wrong one another; they do not desire more; they are devoted persistently to work alone. That is why they drive the drones outside the gates, as unwilling to labor and idly consuming others' labor. They hate the rule of many and democracy; they have one leader, and they love to obey him. And each of these things they do or suffer not by listening to arguments, reading laws, or going to teachers; for none among them is wiser than another, nor does the older know more than the younger; but all alike pursue each of the things mentioned, not in rational knowledge, but having received in their nature from the Maker of all that industrious and beauty-loving work. For you each of these is an occasion of benefit. For you, the rational one, learn from the irrational to loathe an idle life as harmful, eagerly to pursue the labors of virtue, and to gather its possession from every side; not to seek at all the rule that does not belong to you, and to administer rightly and justly the rule that comes to you; to regard what you have as common, and to set its enjoyment before those in need. To those who are right-minded and keep the stamp of their nature unspoiled, the inborn reason is enough for teaching; but to those who corrupt it and choose a beastly life, the well-ordered polity of the irrational creatures stands as a true reproof. Providing, then, for your benefit, the Maker adorned the kinds of irrational creatures with certain natural advantages, so that you might reap benefit from this too. And Solomon is a witness to this, urging you and saying: "Go to the ant … his. Or go to the bee and learn how hard-working she is, and how dignified the work she does; her labors kings and private men take for their health." And the God of all himself bears witness, saying through the prophet: "The turtledove and the swallow, the sparrows of the field, knew the times
5.3PG 83
ροὺς εἰσόδων αὑτῶν " ὁ δὲ λαός μου οὐκ ἔγνω τὰ χρέματα Κυρίου. » Καὶ πάλιν διὰ Ἡσαΐου" ε« ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αδτοῦ" Ἶ.» Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός μου ἐμὲ οὐ συνῆκε. ν Κατηγορεῖ τυΐνυν τῶν λόγῳ τετιμημένων τὰ φυσικὰ τῶν ἀλόγων πλεονεκτήματα. Τούτου χάριν ὁλοφυρόμενος ὁ Προφήτης, καὶ τραγῳδῶν τῶν ἀνθρώπων ἰῃ ο- τιμῇ ὧν οὐ συνῆκε, παρασυνεδλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. » Διὰ τοῦτο τοὺς θ.- μὲν, λύκους οἱ προφῆται προσαγορεύουσι, τοὺς δὲ, λέοντας ἐνεδρεύοντας, τοὺς δὲ, κύνας τοῦ τροσας,, τοὺς δὲ, ὄφεις καὶ ἐχιδνῶν γεννήματα, τοὺς δὲ, τὰ ὦτα, καὶ ἑπῳδῶν οὐκ ἀχουούσας. ἢ Ὥσπερ δὲ τοῖς πονηροῖς ἤθεσι τὰς τῶν θηρίων προσπο] ψυχαῖς ἐκ τῶν ἐπαινουμένων ζώων τὰς προσηγορίας τεθείκασιν. Ἔστι γὰρ εὑρεῖν καὶ περιστερὰν καὶ τρυγόνα τῇ ἁπλότητι πίστεως κεκοσμημένην προσαγορεύειν ψυχήν. Τούτῳ τῷ προσρήματι καὶ τὴν Ἐχὁ νυμφίος ἐν τῷ μυστικῷ τῶν ἀσμάτων προπαγορεύει βιδλίῳ, καὶ πρόθατα δὲ τὰς εὐπειθεῖς Α καὶ τοῦ ποιμένος ἐρώσας ὀνομάζει ψυχάς. « Τὰ πρόὄατα γὰρ, φησὶ, τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, καὶ γινώσκω τὰ ἐμὰ,, καὶ γινώσχομαι ὑπὸ τῶν ἐμῶν. » Καὶ πάλιν - « Ἐγώ εἶμι ὁ ποιμὴν ὁ καλάς" ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὑτοῦ τίθησιν ὑπὲρ τῶν προῦδάτων. » Καὶ ἑτέρωθι" ε Στήσει τοὺς ἀμνοὺς ἐκ δεξιῶν, τοὺς δὲ ἐρίφους ἐξ εὐωνύμων. » Καὶ ἀετοὺς δὲ πάλιν τοὺς ὑψιπέτεις, καὶ τῶν γηΐνων ἀπηλλαγ- «μένους, καὶ τὸ τῆς ψυχῆς ὄμμα καθαρὸν κεκτημένους, καὶ τοῦ μυστικοῦ σώματος ἐφιεμένους, ἐν τοῖς ἱεροῖς Εὐαγγελίοις ὠνόμασε. Περὶ γὰρ τῶν κατὰ τὸν τῆς ἀνασνάσεως καιρὸν εἰς τοὺς οὐρανοὺς ἁρπαζομένων ἀγίων διαλεγόμενος, ἐπήγαγε. λέγων " « “Ὅπου τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί. » Εὔδηλον τοίνυν ἐκ τῶν εἰρημένων, ὡς ἡμῶν χάριν ὁ Ποιητὴς καὶ ταῖς μελίτταις, καὶ τοῖς ἄλλοις ἀλόγοις ἅπασι, φυτιχά τινα πλεονεκτήματα δέδωκε καὶ διένειμεν, ὡς ἂν ἡμεῖς πανταχόθεν τὴν ὠφέλειαν συλλέγωμεν. Αὐτίκα τοίνυν παρὰ τῶν μελιττῶν καὶ ἕτερον δρεπόμεθα κέρδος. Διδασκόμεθα γὰρ τῇ τῶν ἐπιστημῶν καὶ τεχνῶν εὑρέςει μὴ νεανιεύεσθαι, μηδὲ μέγα φρονεῖν, μηδὲ τὴν φύσιν ἀγνοεῖν " ἀλλὰ γινώσχειν τὸν Ποιητὴν, καὶ εἰς ἐκεῖνον ἀναφέρειν τῶν ἀγαθῶν τὰς αἰτίας. να δὲ μὴ ἀλύωμεν καὶ δυσχεραίνωμεν, ὡς κοινωνοὺς ἔχοντες τῆς τέχνης, καὶ μηδὲν τῶν ἀλόγων διαφέροντες, ἡμῖν ἔδωκεν ὁ Ποιητὴς τὸν τῆς μελιττουργιχῆς φιλοπονίας καρπόν᾽ ἵν' ἅμα καὶ τὸν γαῦρον ἡμῶν αὐχένα τῇ κοινωνίᾳ ταπεινώσῃ τῆς τέχνης, καὶ τῇ τῶν κοινωνῶν Τί τοίνυν ἀλγεῖς, ἄνθρωπε, τὰς μελίττας χνούσας ὁρῶν; Ὁ γὰρ ἐχείνων πόνος, σὸς ὑπάρχει χαρπὸός " καὶ αἱ μὲν πονοῦσι, σὺ δὲ τῆς ἀπὸ κῶν πόνων ἀπολαύεις χλιδῆς. Καὶ ἀράχνῃ δὲ τῶν λεπτῶν ἐχείνων καὶ ἀφανῶν νημάτων ἐνέφυσε τὴν τέχνην ὁ Ποιητὴς, ἵνα σε διδάξῃ πῶς δεῖ θηρεύειν τῶν ὀρνίθων τὰ γένη. Καὶ ἐκεῖνος μὲν γὰρ πλέκει τὰ θήρατρα, οὐκ ὑπὸ λόγου τὴν τέχνην δεδιδαγμένος, ἀλλὰ τὴν φύσιν ἔχων διδάσκαλον. Σὺ δὲ λόγον ἕνοικον ἔχων, καὶ τὸ παράδειγμα προκείμενον θεωρῶν, εἴδη μυρία δικτύων ἐμηχανήσω. Καὶ κωλύει μέν σου τὸν τῦφον καὶ τὴν ἀλαζονείαν τὸ σμικρότατον ἐκεῖνο ζωύφιον, λόγου δίχα σοὶ παρεσχηχὸς τὴν τοῦ παραδείγματος χρείαν. Τυχαγωγεῖ δέ σε πάλιν τὸ τῶν θηράτρων ποικίλον" τὸ μὲν γὰρ ἀρχέτυπον ἕν, μυρία δὲ τὰ μιμήματα. Πτηνοῖς μὲν γὰρ νεφελώδη τινὰ γαὶ ἀερώδη ἐμηχανήσω, καὶ ταῦτα ἐν ἀμφιλαφέσι χωρίοις πηγνὺς, τῇ πρὸς τὸν ἀέρα τῶν θηράτρων ὁμοιώσει χλέπτεις τῶν ὀρνίθων τὴν φια.
rous eisodōn hautōn " ho de laos mou ouk egnō ta chremata Kyriou. » Kai palin dia Hēsaïou" e« egnō bous ton ktēsamenon, kai onos tēn phatnēn tou kyriou adtou" I.» Israēl de me ouk egnō, kai ho laos mou eme ou synēke. n Katēgorei tyïnyn tōn logǭ tetimēmenōn ta physika tōn alogōn pleonektēmata. Toutou charin holophyromenos ho Prophētēs, kai tragǭdōn tōn anthrōpōn ię̄ o- timę̄ hōn ou synēke, parasynedlēthē tois ktēnesi tois anoētois, kai hōmoiōthē autois. » Dia touto tous th.- men, lykous hoi prophētai prosagoreuousi, tous de, leontas enedreuontas, tous de, kynas tou trosas,, tous de, opheis kai echidnōn gennēmata, tous de, ta ōta, kai hepǭdōn ouk achouousas. ē Hōsper de tois ponērois ēthesi tas tōn thēriōn prospo] psychais ek tōn epainoumenōn zōōn tas prosēgorias tetheikasin. Esti gar heurein kai peristeran kai trygona tę̄ haplotēti pisteōs kekosmēmenēn prosagoreuein psychēn. Toutǭ tǭ prosrēmati kai tēn Echo nymphios en tǭ mystikǭ tōn asmatōn propagoreuei bidliǭ, kai prothata de tas eupeitheis A kai tou poimenos erōsas onomazei psychas. « Ta prooata gar, phēsi, ta ema tēs phōnēs mou akouei, kai ginōskō ta ema,, kai ginōschomai hypo tōn emōn. » Kai palin - « Egō eimi ho poimēn ho kalas" ho poimēn ho kalos tēn psychēn hautou tithēsin hyper tōn proudatōn. » Kai heterōthi" e Stēsei tous amnous ek dexiōn, tous de eriphous ex euōnymōn. » Kai aetous de palin tous hypsipeteis, kai tōn gēïnōn apēllag- «menous, kai to tēs psychēs omma katharon kektēmenous, kai tou mystikou sōmatos ephiemenous, en tois hierois Euangeliois ōnomase. Peri gar tōn kata ton tēs anasnaseōs kairon eis tous ouranous harpazomenōn agiōn dialegomenos, epēgage. legōn " « “Hopou to ptōma, ekei synachthēsontai hoi aetoi. » Eudēlon toinyn ek tōn eirēmenōn, hōs hēmōn charin ho Poiētēs kai tais melittais, kai tois allois alogois hapasi, phyticha tina pleonektēmata dedōke kai dieneimen, hōs an hēmeis pantachothen tēn ōpheleian syllegōmen. Autika toinyn para tōn melittōn kai heteron drepometha kerdos. Didaskometha gar tę̄ tōn epistēmōn kai technōn heuresei mē neanieuesthai, mēde mega phronein, mēde tēn physin agnoein " alla ginōschein ton Poiētēn, kai eis ekeinon anapherein tōn agathōn tas aitias. na de mē alyōmen kai dyscherainōmen, hōs koinōnous echontes tēs technēs, kai mēden tōn alogōn diapherontes, hēmin edōken ho Poiētēs ton tēs melittourgichēs philoponias karpon᾽ hin' hama kai ton gauron hēmōn auchena tę̄ koinōnią tapeinōsę̄ tēs technēs, kai tę̄ tōn koinōnōn Ti toinyn algeis, anthrōpe, tas melittas chnousas horōn? Ho gar echeinōn ponos, sos hyparchei charpoos " kai hai men ponousi, sy de tēs apo kōn ponōn apolaueis chlidēs. Kai arachnę̄ de tōn leptōn echeinōn kai aphanōn nēmatōn enephyse tēn technēn ho Poiētēs, hina se didaxę̄ pōs dei thēreuein tōn ornithōn ta genē. Kai ekeinos men gar plekei ta thēratra, ouk hypo logou tēn technēn dedidagmenos, alla tēn physin echōn didaskalon. Sy de logon henoikon echōn, kai to paradeigma prokeimenon theōrōn, eidē myria diktyōn emēchanēsō. Kai kōlyei men sou ton typhon kai tēn alazoneian to smikrotaton ekeino zōyphion, logou dicha soi pareschēchos tēn tou paradeigmatos chreian. Tychagōgei de se palin to tōn thēratrōn poikilon" to men gar archetypon hen, myria de ta mimēmata. Ptēnois men gar nephelōdē tina gai aerōdē emēchanēsō, kai tauta en amphilaphesi chōriois pēgnys, tę̄ pros ton aera tōn thēratrōn homoiōsei chlepteis tōn ornithōn tēn phia.
of their coming in; but my people did not know the judgments of the Lord." And again through Isaiah: "The ox knew its owner, and the donkey its master's manger; but Israel did not know me, and my people did not understand me." So the natural advantages of irrational creatures accuse those honored with reason. For this reason the prophet, lamenting and bewailing human beings, says: "Man, being in honor, did not understand; he was compared to the senseless cattle and became like them." This is why the prophets call some wolves, others lions lying in ambush, others dumb dogs, others snakes and offspring of vipers, others asps that stop their ears and do not hear the charmers. And just as they gave the names of wild beasts to wicked characters, so … they gave to souls the names of praiseworthy animals. For one can find a soul adorned with the simplicity of faith called a dove and a turtledove. By this name the bridegroom calls the bride in the mystical book of the Song; and he names the obedient souls that love the shepherd sheep. "For my sheep," he says, "hear my voice, and I know my own and am known by my own." And again: "I am the good shepherd; the good shepherd lays down his life for the sheep." And elsewhere: "He will set the lambs on his right and the kids on his left." And again in the holy Gospels he named eagles those who fly high, are freed from earthly things, have the eye of the soul pure, and long for the mystical body. For speaking of the saints who will be caught up to heaven at the time of the resurrection, he added: "Where the corpse is, there the eagles will be gathered." It is plain, then, from what has been said, that for our sake the Maker gave and distributed certain natural advantages to the bees and to all the other irrational creatures, so that we might gather benefit from every side. So from the bees we reap another gain at once. For we are taught not to swagger or be proud at the discovery of sciences and arts, nor to be ignorant of our nature, but to know the Maker and refer to him the causes of good things. And so that we might not be distressed and vexed at having partners in the art and differing in nothing from the irrational creatures, the Maker gave us the fruit of the bees' industry, so that he might at once humble our proud neck by the partnership in the art and … by the partners … Why, then, man, are you grieved to see the bees …? Their labor is your fruit; they toil, and you enjoy the luxury of their toil. And the Maker implanted in the spider the art of those fine and invisible threads, to teach you how to hunt the kinds of birds. The spider weaves its snares not taught the art by reason but having nature as its teacher; you, having indwelling reason and seeing the example set before you, devised countless kinds of nets. That tiniest creature checks your conceit and boasting, having provided you with the use of the example without reason; and the variety of snares again guides you, for the archetype is one, but the imitations countless. For winged creatures you devised cloudlike and airy nets, and setting them in thickly wooded places, by the likeness of the snares to the air you steal the …
5.4PG 83
αἴσθησιν. Λαμθάνεις δὲ συνεργὸν εἰς ἄγραν τὸν τῆς τῶν ὀρνίθων, καὶ ἐντεῦθεν κἀκεῖθεν εἰς τὰ θήρατρα ἀχριδῶς οὐκ ἰσχύει τὰ πρόσω" εἶτα τοῖς ἀφατοῖς βρόχοις. Καὶ ταῦτα μὲν ἀέρι χρεμαννὺς, θηρεύεις τοὺς ὄρνιθας. Ἕτερα δέ σόι τούτων πάλιν στεγανώτερα μεμηχάνηται πρὸς τὴν αὐτὴν τούτων τῶν ζώων ἄγραν, ἃ τῇ γῇ μὲν ἐφαπλοῖς, βόθρον δὲ " θας ἐφιστᾷς τοῖς δικτύοις, ἵνα τῇ ὄψει καὶ τῇ φωνῇ τοὺς ὁμογενεῖς ἐφελχύσωνται. Εἶτα τοῦ μὲν ὕδατος ὁρωμένον, τοῦ δὲ ὄρνιθος φθεγγομένου τε καὶ φαινομένου, οἱ μὲν ἐφίπτανται, σὺ δὲ τῇ τέχνῃ χρώμενος, ἑντὸς αὐτοὺς τῶν δικτύων ποιεῖς. Ἑτέρα σοι πάλιν ἐξεύρηται μηχανὴ πρὸς τετραπόδων θήραν. θαι, τοὺς ἐλάφους θηρεύουσιν " ἄρχνες δὲ, συάδὲ, καὶ τὰ τοιαῦτα μηχανήματα, τῶν θηρίων τὰ ἀγριώτατα. Οὐκ ἤρκεσε δέ δοι τῶν πετεινῶν καὶ ᾿κτηνῶν ἡ φύσις εἰς θήραν, ἀλλ᾽ ἤδη καὶ τῶν θαλατκαὶ ἀμφίδληστρα, καὶ σαγήνας, καὶ ὅσα τοιαῦτα κατασκευάσας, τὴν νηχτὴν φύσιν ἀγρεύεις, καὶ τὴν ὑποδρύχιον τῇ τέχνῃ μετέωρον φέρεις, καὶ τοὺς τῶν ὑδάτων τροφίμους θηρεύεις, καὶ χερσαῖος ὧν ἀνάγεις παρὰ σαυτὸν τοὺς τὸν βυθὸν ἔχοντας ἐνδιαίτημα " καὶ τὰ μυρία τῶν ἰχθύων γένη σοὶ πρόκειται εἰς ἀπόλαυσιν, τῆς ἁλιευτικῆς σοι τέχνης τούτων παρεχούσης τὴν χρείαν. Μὴ τοίνυν δυσχεραίνῇς ἰδὼν ἀράχνην τὰ λεπτὰ ὑφαίνοντα νήματα " χερδαίνεις μὲν γὰρ παρ᾽ ἐχείνου, τὰ μὴ μέγα φρονεῖν, ἀλλὰ τὸν κοινὸν Δημιουργὸν ἀννυνεῖν. Ῥυχαγωγῇ δὲ πάλιν, ὁρῶν μὲν ἐκεῖνον ἐμπίδας σεαυτὸν δὲ καὶ πτηνῶν τῶν ὀξυτάτων τῇ σοφίᾳ πετοῖς σοῖς μηχανήμασιν εἴκειν ἢναγχασμένην, καὶ τῶν πεζῶν τὰ γένη τοῖς σοῖς νόμοις πειθόμενα. Μὴ τοῖνον ιδυσχεραίνῃς, ὡς πτερῶν ἐστερημένος " εἴληχας γὰρ σοφίαν ὑποχείριόν σοι τὴν ὑπόπτερον φύσιν ἐργαζομένην. Ἔχεις δὲ καὶ νοῦν, πτηνῶν ἁπάντων, μᾶλ- Ὁ λον δὲ καὶ αὐτῶν τῶν ἀνέμων ὀξύτερον" ἔνθα γὰρ ἅν. γεύσῃ, ἐκεῖσε παραχρῆμα γίνεται " καὶ ἐν τῷ σώματι καθειργμένος, καὶ τῇ γῇ προσδεδεμένος, οὐρανόν τὸ περιπολεῖ, καὶ τὰ ἐν οὐρανῷ κάλλη, καὶ τὸν οὐρανὸν ὑπερδαίνει, καὶ τὰ ὑπὲρ ἐκεῖνον φαντάζεται, καὶ τὴν οἰκουμένην περινοστεῖ, καὶ ἔθνεσι μυρίοις συγγίνε ται, καὶ τοῖς πόῤῥωθεν οὖσι τῶν φίλων προσδιαλέγεται, Τί τοίνυν ἀλγύνει σε καὶ ἀνιᾷ τῶν ὁρωμένων πτερῶν ἡ στέρησις, τοιαῦτα πτερὰ νοητὰ κεκτημένον οὕτω ῥᾳδίως τῶν ὑποπτέρων περιγινόμενα; Οὐ πτερωτὰν ἔχεις τὸ σῶμα, ἀλλὰ τοὺς ἀεροπόρους ὄρνιθας τῇ σοφίᾳ θηρεύεις " ταύτῃ συνεργῷ κεχρημένος, ταῦρον ἰσχύϊ καὶ κέρασιν ὡπλισμένον ὑπὸ ζυγὸν ἄγεις, καὶ δουλεύειν ἀναγκάζεις, καὶ πόνοις σύρειν, τὰ τοῖς: ἀχθοφοροῦσι τῶν κτηνῶν ἀδύνατα μεταφέρειν, οἰχοδόμοις μεταχομίζειν τὰς ὕλας. Καὶ σὺ μὲν κελεύεις, ὁ δὲ τὸν ζυγὸν ὑπέρχεται, καὶ τῆς ξεύγλης ἀνέχεται, καὶ τῆς τῶν κεράτων ἐπιλανθάνεται χρείας, καὶ τὴν σὴν δειμαίνει φωνὴν, καὶ τῆς ἰσχύος τὸ διάφορον οὐκ ἐπίσταται, ἀλλὰ τῷ λίαν ἀσθενεστέρῳ ζώῳ δουλεύειν ἀνέχεται. Τοσοῦτον ῥώμης σωμάτων ἀμείνων ὁ λόγος. Οὗτος καὶ ὄνον καὶ ἡμίονον καὶ κάμηλον ἀχθοφορεῖν κελεύει, καὶ κάθηται μὲν ἐπιτρεπόμενον τῶν εἰρημένων ἔκαστον, ἀνίσταται δὲ κελευόμενον καὶ τοῖς φορτίοις πείθεται, καὶ προσφερόμενον μὲν δέχεται τὸν χιλὸν, λιμῷ δὲ πιεζόμενον, οὐ χαταδοᾷ τῶν κεκτημένων.
aisthēsin. Lamthaneis de synergon eis agran ton tēs tōn ornithōn, kai enteuthen kakeithen eis ta thēratra achridōs ouk ischyei ta prosō" eita tois aphatois brochois. Kai tauta men aeri chremannys, thēreueis tous ornithas. Hetera de soi toutōn palin steganōtera memēchanētai pros tēn autēn toutōn tōn zōōn agran, ha tę̄ gę̄ men ephaplois, bothron de " thas ephistąs tois diktyois, hina tę̄ opsei kai tę̄ phōnę̄ tous homogeneis ephelchysōntai. Eita tou men hydatos horōmenon, tou de ornithos phthengomenou te kai phainomenou, hoi men ephiptantai, sy de tę̄ technę̄ chrōmenos, hentos autous tōn diktyōn poieis. Hetera soi palin exeurētai mēchanē pros tetrapodōn thēran. thai, tous elaphous thēreuousin " archnes de, syade, kai ta toiauta mēchanēmata, tōn thēriōn ta agriōtata. Ouk ērkese de doi tōn peteinōn kai ᾿ktēnōn hē physis eis thēran, all᾽ ēdē kai tōn thalatkai amphidlēstra, kai sagēnas, kai hosa toiauta kataskeuasas, tēn nēchtēn physin agreueis, kai tēn hypodrychion tę̄ technę̄ meteōron phereis, kai tous tōn hydatōn trophimous thēreueis, kai chersaios hōn anageis para sauton tous ton bython echontas endiaitēma " kai ta myria tōn ichthyōn genē soi prokeitai eis apolausin, tēs halieutikēs soi technēs toutōn parechousēs tēn chreian. Mē toinyn dyscherainę̄s idōn arachnēn ta lepta hyphainonta nēmata " cherdaineis men gar par᾽ echeinou, ta mē mega phronein, alla ton koinon Dēmiourgon annynein. Rhychagōgę̄ de palin, horōn men ekeinon empidas seauton de kai ptēnōn tōn oxytatōn tę̄ sophią petois sois mēchanēmasin eikein ēnanchasmenēn, kai tōn pezōn ta genē tois sois nomois peithomena. Mē toinon idyscherainę̄s, hōs pterōn esterēmenos " eilēchas gar sophian hypocheirion soi tēn hypopteron physin ergazomenēn. Echeis de kai noun, ptēnōn hapantōn, mal- Ho lon de kai autōn tōn anemōn oxyteron" entha gar han. geusę̄, ekeise parachrēma ginetai " kai en tǭ sōmati katheirgmenos, kai tę̄ gę̄ prosdedemenos, ouranon to peripolei, kai ta en ouranǭ kallē, kai ton ouranon hyperdainei, kai ta hyper ekeinon phantazetai, kai tēn oikoumenēn perinostei, kai ethnesi myriois syngine tai, kai tois porrhōthen ousi tōn philōn prosdialegetai, Ti toinyn algynei se kai anią tōn horōmenōn pterōn hē sterēsis, toiauta ptera noēta kektēmenon houtō rhądiōs tōn hypopterōn periginomena? Ou pterōtan echeis to sōma, alla tous aeroporous ornithas tę̄ sophią thēreueis " tautę̄ synergǭ kechrēmenos, tauron ischyï kai kerasin hōplismenon hypo zygon ageis, kai douleuein anankazeis, kai ponois syrein, ta tois: achthophorousi tōn ktēnōn adynata metapherein, oichodomois metachomizein tas hylas. Kai sy men keleueis, ho de ton zygon hyperchetai, kai tēs xeuglēs anechetai, kai tēs tōn keratōn epilanthanetai chreias, kai tēn sēn deimainei phōnēn, kai tēs ischyos to diaphoron ouk epistatai, alla tǭ lian asthenesterǭ zōǭ douleuein anechetai. Tosouton rhōmēs sōmatōn ameinōn ho logos. Houtos kai onon kai hēmionon kai kamēlon achthophorein keleuei, kai kathētai men epitrepomenon tōn eirēmenōn ekaston, anistatai de keleuomenon kai tois phortiois peithetai, kai prospheromenon men dechetai ton chilon, limǭ de piezomenon, ou chatadoą tōn kektēmenōn.
… perception. You take as your helper in hunting the … of the birds, and from here and there into the snares … cannot … precisely what is ahead; then in the invisible nooses. Hanging these in the air, you hunt the birds. You have devised others again, tighter than these, for hunting the same creatures, which you spread on the ground, and you set a pit … and decoy birds beside the nets, so that by their sight and their voice they may draw in their kin. Then, when the water is seen and the bird is heard and seen, they fly down, and you, using your art, get them inside the nets. Another device again has been found by you for hunting four-footed beasts: … they hunt deer; and nets, boar-spears, and such devices take the fiercest of the wild beasts. Nor were the winged and four-footed natures enough for your hunting, but now also of the sea … casting nets, drag nets, and the like you have made, and you hunt the swimming nature, bring up by your art into the air what lives under the water, hunt the nurslings of the waters, and, though a land creature, bring to yourself those whose dwelling is the deep; and the countless kinds of fish lie before you to enjoy, since the art of fishing supplies you with their use. So do not be vexed when you see the spider weaving its fine threads; for you gain from it not to think highly of yourself but to praise the common Creator. And you are consoled again, seeing it … gnats, but yourself … the swiftest of birds … forced to yield to your devices, and the kinds of land animals obeying your laws. So do not be vexed at being deprived of wings; for you have received wisdom, which makes the winged nature subject to you. You have a mind swifter than all birds, and even than the winds themselves; for wherever it inclines, it is there at once; and shut up in the body and tied to the earth, it travels round heaven and the beauties in heaven, passes beyond heaven and imagines what is above it, goes round the world, meets with countless nations, and converses with friends who are far away. Why then does the lack of visible wings pain and distress you, when you have such intelligible wings that so easily overcome the winged creatures? You do not have a winged body, but you hunt the birds that travel the air by wisdom; using it as your helper, you put under the yoke the bull armed with strength and horns, force it to serve you, to drag loads with labor, to move what pack animals cannot carry, and to transport materials for builders. You command, and it goes under the yoke, endures the yoke-strap, forgets the use of its horns, fears your voice, does not know the difference in strength, but consents to serve a far weaker creature. So much better is reason than strength of body. Reason bids the donkey, the mule, and the camel carry loads; each of these kneels when ordered, rises when commanded, submits to the loads, takes the fodder when it is offered, and when pressed by hunger does not cry out against its owners.
5.5PG 83
Τίς γὰρ ὁ τῆς δουλείας ὄρος, παρὰ τῆς φύσεως ἔμαθε. Διὰ τοῦτο καὶ μόνη τῶν χηδεμόνων ἡ φωνὴ καὶ τὰ λίαν ἰσχυρὰ τῶν ζώων δεδίττεται. Σὺ δὲ τοῦ «Ὡς κτίσεως ἁπάσης Δεσπότου καταφρονεῖς, καὶ. λαμδάνων ἐκ τῆς τῶν ἀλόγων εἰκόνος ἀφορμὴν ὠφελείας, οὐδὲ θέλεις ὑποτάττεσθαι τῷ Κυρίῳ, καὶ ἔχετεύειν αὐτὸν, οὐδὲ φέρεις εὐτάκτως τῆς ἀρετῆς τὰ φορτία (ταῦτα γάρ δοι ὁ Δεσπότης ἐπέθηκεν) " ἀλλὰ σχιρτᾷς, καὶ τυραννεῖς, καὶ φεύγεις τὸν ζυγὸν ὡς ἀπειρόζυγος μόσχος, καὶ οὐκ ἀνέχῃ τῶν χαλινῶν, ἀλλὰ τούτους ἀποῤῥηγνὺς, δραπετεύεις καὶ φέρῃ κατὰ κρημνῶν, καὶ τὸν ἔμφυτον ἡνίοχον χατασύρεις. Ὅσοι δὲ τὴν καλὴν ταύτην δουλείαν ἢγάπησαν, καὶ ἔρωτι, πολλὴν καὶ ἀπὸ τῶν ἀλόγων εἴλκυσαν τὴν ὠφέλειαν. Διὸ καὶ ἐν Ῥαλμοῖς δι' ἑνὸς βοῶσιν ἅπαντες" « Κτηνώδης ἐγενόμην παρὰ σοὶ, χἀγὼ διὰ παντὸς μετὰ σοῦ. » Τῷ γὰρ χτήνει παραπλησίως ἡγουμένῳ σοι, φησὶν, ἕπομαι, οὐ πολυπραγμονῶν εἰς ποίαν ἄγεις ὁδὸν, οὐδὲ περιεργαζόμενος ταύτης τὸ βραχὺ καὶ μακρὸν καὶ ἐπίπονον, οὐδὲ δυσχεραίνω ταύτης τὸ στενὸν καὶ πρόααντες καὶ ἀμφίχρημνον. Πέπειχα γὰρ ἐμαυτὸν, ὡς ἀγαθὸς ὧν, ἀγαθῶς ὁδηγήσεις. Τούτου χάριν ἐν τοῖς ἄλλοις ἅπασιν ἐξεταστιχός τίς εἰμι καὶ λογικὸς, καὶ κρίνειν τὸ δέον ἐπίσταμαι, καὶ φεύγειν τὸ λυποῦν οἶδα σαφῶς " σοῦ δὲ ἄγοντος, ἐῤῥῶσθαι φράσας ἐκείνῳ τῷ λογικῷ, τοῦ κτήνους μιμοῦμαι τὸ εὐπειθὲς, καὶ τοῖς ἄλλοις ὧν λογικὸς, κτηνώδης γίνομαι παρὰ σοί. Διὰ τοῦτο τῆς σῆς οὐ χωρίζομαι συνουσίας, ἀλλὰ διαπαντός εἶμι μετὰ σοῦ " ἐπειδὴ τοῖς σοῖς ἴχνεσιν ἔπομαι, καὶ τῷ χαλινῷ πείθομαι, καὶ ὡς ἂν ἄγης ἄγομαι, ἣν διὰ λείας, ἣν διὰ τραχείας, ἣν διὰ στενῆς, ἣν διὰ πλατείας με ξεναγῇς. Θαῤῥῶ γάρ σου τῇ σοφίᾳ, πιστεύω τῇ ἀγαθότητι. Οἶδα γὰρ τῷ ὄντι τοῦτο χαλόν τε καὶ ἀγαθὸν, ὅπερ ἂν αὑτὸς ἐθελήσῃς. Τοσαύτην οἱ κερδαίνειν εἰδότες καὶ ἐκ τῆς ἀλόγου φύσεως ἔχουσιν ὠφέλειαν. Ὁρῶν καὶ σὺ τοιγαροῦν πειθόμενά αοι τῶν ἀλόγων τὰ γένη, πείθου τῷ δοῦκά σοι ταῦτα πεποιηκότι. Αὑτός σοι τῶν ἵππων ὑπέταξε τὰς ἀγέλας, καὶ οὐκ ἐπιστάμενον, τῇ τέχνῃ μεταρυθμίζεις, τοῦ τε θράσους ἐλευθεροῖς, τά τε σχιρτήματα καὶ τὸν εἰς ὕψος τεταμένον αὐχένα, χκαμπυλοειδῶς ἐπιχάμπτεις, καὶ κάτω νεύειν παρασχευάζεις τὸ πρόσωπον, καὶ ῥυθμὸν διδάσκεις βαδίσματος, καὶ ὁπλῶν μετάθεσιν εὔτακτον, καὶ δρόμον ὀξὺν ὅταν δέῃ, καὶ χειροήθη τὸν ἀγελαῖον ποιεῖς, καὶ τῆς σῆς ἀνέχεσθαι φωνῆῇς καὶ χειρὸς ἀναπείθεις. ᾿Ανέχεταί σου καὶ μαστίγων ὁ πολλῷ σου κρείττων καὶ ῥώμῃ καὶ τάχει. Φέρει σου τὰς ἀπειλὰς, καὶ δέδιε, καὶ δι' ὧν δρᾷ τὴν δουλείαν ὁμολογεῖ, Οὗτός σοι καὶ καὶ κατὰ τῶν ἀντιπάλων μετὰ ῥύμης χωρεῖ. Κἂν φεύγειν ἐθελήσῃς, δειλιῶν μεταδάλλει τὸ θράσος, καὶ τρέπεται, καὶ φεύγει, καὶ σὺν τάχει φερόμενος, τῶν διωκόντων ἐλευθεροῖ. Καὶ οὔτε κατὰ μετώπου φάλαγγος ὁρμᾷν χελευόμενος ἀπειθεῖ, οὔτε δραπετεύειν ἐπιταττόμενος ἀντιλέγει " ἀλλ᾽ ἕνα οἶδεν ὄρον σωτηρίας, τοῦ ἐπιδάτου τὸν νόμον. Καὶ τί λέγω ἵππον, καὶ ὄνον, καὶ κάμηλον; "Ἤδη γάρ σοι καὶ ἐλέφας, τῶν χερσαίων ζώων τὸ μέγιστον, ὑπακούειν ἐθέλει, ὁ καὶ τὰ μέγιστα τῶν δένδρων ἀνασπᾷσαι πρόῤῥιζα τῇ προνομαίᾳ δυνάμενος, καὶ οὐ λογίζεται τὴν ἰσχὺν, οὐκ ἐνθυμεῖται τὴν ῥώμην, οὐκ ὁρᾷ τὸν ὄγκον τοῦ σώματος, ὃς γηλόφους τινὰς τῷ μεγέθει μιμεῖται" ἀλλὰ τῆς σῆς δεσποτείας ἀνέχεται. Καὶ σὺ μὲν καθήμενος ἐπιτάττεις (σὲ γὰρ καλῶ τὴν φύσιν), ὁ δὲ ποιεῖ τὸ κελευόμενον" χᾷἂν τὸν μισθὸν δὲ τῆς θεωρίας παρὰ τῶν θεωρούντων δέξηται, σοὶ τοῦτον τῇ προνομαίᾳ οἷόν τινι λαδίδ: ὁρέγει. Τοῦτό σοι καὶ πολεμοῦντι καὶ πολλοὺς τοξότας ἐπὶ τοῦ νώτου δεχόμενον, οἷον ἀπό τινος πύργου βάλλειν τοὺς ἐναντίους παρασχευά-.
Tis gar ho tēs douleias oros, para tēs physeōs emathe. Dia touto kai monē tōn chēdemonōn hē phōnē kai ta lian ischyra tōn zōōn dedittetai. Sy de tou «Hōs ktiseōs hapasēs Despotou kataphroneis, kai. lamdanōn ek tēs tōn alogōn eikonos aphormēn ōpheleias, oude theleis hypotattesthai tǭ Kyriǭ, kai echeteuein auton, oude phereis eutaktōs tēs aretēs ta phortia (tauta gar doi ho Despotēs epethēken) " alla schirtąs, kai tyranneis, kai pheugeis ton zygon hōs apeirozygos moschos, kai ouk anechę̄ tōn chalinōn, alla toutous aporrhēgnys, drapeteueis kai pherę̄ kata krēmnōn, kai ton emphyton hēniochon chatasyreis. Hosoi de tēn kalēn tautēn douleian ēgapēsan, kai erōti, pollēn kai apo tōn alogōn eilkysan tēn ōpheleian. Dio kai en Rhalmois di' henos boōsin hapantes" « Ktēnōdēs egenomēn para soi, chagō dia pantos meta sou. » Tǭ gar chtēnei paraplēsiōs hēgoumenǭ soi, phēsin, hepomai, ou polypragmonōn eis poian ageis hodon, oude periergazomenos tautēs to brachy kai makron kai epiponon, oude dyscherainō tautēs to stenon kai proaantes kai amphichrēmnon. Pepeicha gar emauton, hōs agathos hōn, agathōs hodēgēseis. Toutou charin en tois allois hapasin exetastichos tis eimi kai logikos, kai krinein to deon epistamai, kai pheugein to lypoun oida saphōs " sou de agontos, errhōsthai phrasas ekeinǭ tǭ logikǭ, tou ktēnous mimoumai to eupeithes, kai tois allois hōn logikos, ktēnōdēs ginomai para soi. Dia touto tēs sēs ou chōrizomai synousias, alla diapantos eimi meta sou " epeidē tois sois ichnesin epomai, kai tǭ chalinǭ peithomai, kai hōs an agēs agomai, hēn dia leias, hēn dia tracheias, hēn dia stenēs, hēn dia plateias me xenagę̄s. Tharrhō gar sou tę̄ sophią, pisteuō tę̄ agathotēti. Oida gar tǭ onti touto chalon te kai agathon, hoper an hautos ethelēsę̄s. Tosautēn hoi kerdainein eidotes kai ek tēs alogou physeōs echousin ōpheleian. Horōn kai sy toigaroun peithomena aoi tōn alogōn ta genē, peithou tǭ douka soi tauta pepoiēkoti. Hautos soi tōn hippōn hypetaxe tas agelas, kai ouk epistamenon, tę̄ technę̄ metarythmizeis, tou te thrasous eleutherois, ta te schirtēmata kai ton eis hypsos tetamenon auchena, chkampyloeidōs epichampteis, kai katō neuein parascheuazeis to prosōpon, kai rhythmon didaskeis badismatos, kai hoplōn metathesin eutakton, kai dromon oxyn hotan deę̄, kai cheiroēthē ton agelaion poieis, kai tēs sēs anechesthai phōnēę̄s kai cheiros anapeitheis. ᾿Anechetai sou kai mastigōn ho pollǭ sou kreittōn kai rhōmę̄ kai tachei. Pherei sou tas apeilas, kai dedie, kai di' hōn drą tēn douleian homologei, Houtos soi kai kai kata tōn antipalōn meta rhymēs chōrei. Kan pheugein ethelēsę̄s, deiliōn metadallei to thrasos, kai trepetai, kai pheugei, kai syn tachei pheromenos, tōn diōkontōn eleutheroi. Kai oute kata metōpou phalangos hormąn cheleuomenos apeithei, oute drapeteuein epitattomenos antilegei " all᾽ hena oiden oron sōtērias, tou epidatou ton nomon. Kai ti legō hippon, kai onon, kai kamēlon? "Ēdē gar soi kai elephas, tōn chersaiōn zōōn to megiston, hypakouein ethelei, ho kai ta megista tōn dendrōn anaspąsai prorrhiza tę̄ pronomaią dynamenos, kai ou logizetai tēn ischyn, ouk enthymeitai tēn rhōmēn, ouk horą ton onkon tou sōmatos, hos gēlophous tinas tǭ megethei mimeitai" alla tēs sēs despoteias anechetai. Kai sy men kathēmenos epitatteis (se gar kalō tēn physin), ho de poiei to keleuomenon" chąan ton misthon de tēs theōrias para tōn theōrountōn dexētai, soi touton tę̄ pronomaią hoion tini ladid: horegei. Touto soi kai polemounti kai pollous toxotas epi tou nōtou dechomenon, hoion apo tinos pyrgou ballein tous enantious parascheua-.
For it has learned from nature what the boundary of slavery is. That is why the voice of their keepers alone frightens even the very strong animals. But you despise the Master of all creation, and though you take from the image of the irrational creatures an occasion for benefit, you are not willing "to submit to the Lord and entreat him," nor do you carry the burdens of virtue in good order (for the Master has laid these on you), but you kick, play the tyrant, flee the yoke like an unbroken calf, will not endure the bridle, but breaking it you run away, rush over cliffs, and drag your inborn charioteer down. But all who have loved this good slavery … with love have drawn great benefit even from the irrational creatures. That is why in the Psalms they all cry with one voice: "I became like a beast before you, and I am continually with you." For like a beast, he says, I follow you as you lead, not prying into which road you lead me on, nor busying myself about whether it is short or long or laborious, nor vexed that it is narrow, steep, and with cliffs on both sides. For I have persuaded myself that, being good, you will lead me well. For this reason, in all other things I am an examiner and rational, and know how to judge what is needful and clearly know how to flee what is painful; but when you lead, I bid farewell to that reasoning and imitate the obedience of the beast, and though I am rational in other things, I become like a beast before you. That is why I am not separated from your company but am continually with you; for I follow in your footsteps, obey the bridle, and am led as you lead, whether by a smooth road or a rough, whether by a narrow or a broad one you guide me. For I trust your wisdom, I believe your goodness. For I know that what you will is truly fine and good. Such is the benefit that those who know how to gain have even from the irrational nature. You too, then, seeing the kinds of irrational creatures obeying you, obey the one who made them … for you. He has subjected to you the herds of horses, and … you reshape by art, free it from its boldness and its leaping, bend into a curve the neck stretched on high, make it bow its face downward, teach it rhythm in walking, orderly placing of the hooves, and a swift run when needed, make the herd animal tame, and persuade it to submit to your voice and hand. He who is far stronger than you in strength and speed submits even to your whips. He bears your threats, fears them, and by what he does confesses his slavery. He … and charges with force against your enemies. If you wish to flee, he changes his boldness to fear, turns, flees, and carried swiftly frees you from your pursuers. He does not disobey when ordered to charge the front of the battle line, nor object when commanded to run away; he knows one rule of safety: the law of his rider. And why do I speak of horse, donkey, and camel? Even the elephant, the largest of land animals, is willing to obey you, though it can tear up the greatest trees by the roots with its trunk; it does not reckon its strength, does not consider its might, does not see the bulk of its body, which equals hills in size, but submits to your mastery. You sit and command (I call you human nature), and it does what it is told; and if it receives a fee for the show from the spectators, it hands it to you with its trunk as with a hand. In war, too, it takes many archers on its back and lets them shoot the enemy as from a tower,
5.6PG 83
ζει, καὶ ταῖς φάλαγξιν ἐπιὸν, δεδίττεται καὶ ῥήγνυσι ῥᾳδίως, καὶ τοὺς ὁπλίτας σχεδάννυσι. Μὴ τοίνυν δυσχεραίνῃς μικρὸν ἔχων τὸ σῶμα, ἀλλὰ σκόπησον ἡλίκα τούτῳ ζῶα δουλεύειν ἀνέχεται, καὶ τὸν ὑποτάξαντα προθύμως ἀνύμνησον, καὶ δι' αὐτὸ δὲ τοῦτο χάριν ὁμθλόγησον τῷ Ποιητῇ. Τῆς γὰρ ψυχικῆς σου προμηθούμενος σωτηρίας, μέγα σοι λίαν οὗ περιτέθειχε σῶμα, ἵνα μὴ κατ᾽ ἄμφω πλεονεκτῶν, εἰς τὴν διαθολιχὴν ἀλαζονείαν ἐκπέσῃς. Εἰ γὰρ καὶ μικροῦ σου τοῦ σώματος ὄντος, μέμηνας καὶ λυττᾷς κατὰ τοῦ κτίσαντος, τί οὐκ ἂν ἔδρασας, εἰ καὶ τοῦτο τὸ μέγεθος ἔλαδες; Νῦν δὲ, ἡ μὲν βραχύτης διδάσκει σε σωφρονεῖν, καὶ γνωρίζειν τὸν Ποιητήν " τοῦ δὲ λόγου τὸ δῶρον, τὸ βραχὺ παραμυθεῖται τοῦ σώματος" διὰ τούτου γὰρ ἄγεις καὶ φέρεις τῶν ἀλόγων τὴν φύσιν, τὰ ποίμνια, τὰ αἰπόλια, τὰ συφόρβια, τῶν ἵππων τὰς ἀγέλας, καμήλους νομάδας τὴν μιχτὴν τῶν ὀρνέων καὶ ἡμιόνων φύσιν. Καὶ τὰ μὲν εἰς θοίνην σοι πρόκειται, καὶ πολυτελῆ σοι ποιεῖ τὴν τράπεζαν, καὶ παντοδαπὴν σοι πραγματεύεται τὴν χλιδὴν, καὶ παντοίων ἐσθημάτων χορηγεῖ σοι τὰς ὕλας τὰ δὲ, σιτηγεῖ καὶ ξυλοφορεῖ, καὶ τῶν ἄλλων ἀναγκαίων μεταχομίζει τὰς χρείας. Κύνες οἱ μὲν συνθηρῶσιν, οἱ δὲ συμποιμαίνουσιν, οἱ δὲ φύλακες γίνονται τῆς οἰκίας " τῇ τούτων ἀγρυπνίᾳ θαῤῥοῦντες οἱ ποιμένες, ὕπνου μεταλαγχάνουσι" τούτους ἔχοντες συνεργοὺς, ὀλίγοι πολλὰ νέμόνον τῶν δεσποτῶν, ἀλλὰ καὶ τῶν προθάτων ἀνἔχονται, καὶ τῶν ποιμένων ὑπερμαχοῦσι, καὶ τοῖς λύκοις διαμάχονται προθύμως, καὶ τιτρωσχόμενοι φεύγειν ἀγεννῶς οὐκ ἀνέχονται, τῇ δὲ ὑλαχῇ τοὺς ποιμένας εἰς ἐπικουρίαν καλοῦσι. Καὶ ταῦτα ὁ κύων δρᾷ, οὐκ ἔχων λόγον διδάσκαλον, ἀλλὰ φυσικῇ τινι πλεονεξίᾳ κεκοσμημένος. Οὗτος ἰχνεῦσαι θήραν ὑπὸ θάνεται, καὶ ταύταις οἷον ἴχνεσί τισι κατ᾽ ἀχρίδειαν ἑπόμενος, οὐ πρότερον ἀφίσταται, ἕως οὗ εὕρῃ τὸ θήραμα εὑρὼν δὲ, καὶ τοῖς ὀδοῦσι καὶ τοῖς ὄνυξι δήσας, οὐ μεταλαμδάνει τῆς θήρας, ἀλλὰ σῶον φυλάττει τῷ πέμψαντι, καὶ ἀλογίᾳ δουλεύων, γνωρίζει τὴν δεσποτείαν, καὶ οὐκ ἀνέχεται συνδιανείμασθαι τῷ κεκτημένῳ τὸ θήραμα. Εἰ δὲ καὶ μεῖζον εὕροι θηρίον, καὶ τὴν οἰκείαν ὑπερδαῖνον ἰσχὺν, οἷον σύαγρον, ἣ ἄρκτον, ἢ τι τῶν τοιούτων, φυλάττεται μὲν τῶν χαυλιοδόντων τὴν προσδολὴν, μάχεται δὲ καρτερῶς " κατὰ δὲ τῶν νώτων συνεχῶς μεταδαίνων, πειρᾶται κατέχειν σὺν ἀσφαλείᾳ τὸ θήραμα, καὶ τῇ σφοδρᾷ διαμάχῃ φεύγειν οὐκ ἐᾷ “ τῇ γὰρ συνεχεῖ ζων, μένειν κατὰ χώραν ποιεῖ, καὶ τὸν θηρευτὴν ἀναμένειν. Εἶτα ἐκεῖνος ἐπελθὼν, τοῖς ἀπὸ τῆς τέ
zei, kai tais phalanxin epion, dedittetai kai rhēgnysi rhądiōs, kai tous hoplitas schedannysi. Mē toinyn dyscherainę̄s mikron echōn to sōma, alla skopēson hēlika toutǭ zōa douleuein anechetai, kai ton hypotaxanta prothymōs anymnēson, kai di' auto de touto charin homthlogēson tǭ Poiētę̄. Tēs gar psychikēs sou promēthoumenos sōtērias, mega soi lian hou peritetheiche sōma, hina mē kat᾽ amphō pleonektōn, eis tēn diatholichēn alazoneian ekpesę̄s. Ei gar kai mikrou sou tou sōmatos ontos, memēnas kai lyttąs kata tou ktisantos, ti ouk an edrasas, ei kai touto to megethos elades? Nyn de, hē men brachytēs didaskei se sōphronein, kai gnōrizein ton Poiētēn " tou de logou to dōron, to brachy paramytheitai tou sōmatos" dia toutou gar ageis kai phereis tōn alogōn tēn physin, ta poimnia, ta aipolia, ta syphorbia, tōn hippōn tas agelas, kamēlous nomadas tēn michtēn tōn orneōn kai hēmionōn physin. Kai ta men eis thoinēn soi prokeitai, kai polytelē soi poiei tēn trapezan, kai pantodapēn soi pragmateuetai tēn chlidēn, kai pantoiōn esthēmatōn chorēgei soi tas hylas ta de, sitēgei kai xylophorei, kai tōn allōn anankaiōn metachomizei tas chreias. Kynes hoi men synthērōsin, hoi de sympoimainousin, hoi de phylakes ginontai tēs oikias " tę̄ toutōn agrypnią tharrhountes hoi poimenes, hypnou metalanchanousi" toutous echontes synergous, oligoi polla nemonon tōn despotōn, alla kai tōn prothatōn anechontai, kai tōn poimenōn hypermachousi, kai tois lykois diamachontai prothymōs, kai titrōschomenoi pheugein agennōs ouk anechontai, tę̄ de hylachę̄ tous poimenas eis epikourian kalousi. Kai tauta ho kyōn drą, ouk echōn logon didaskalon, alla physikę̄ tini pleonexią kekosmēmenos. Houtos ichneusai thēran hypo thanetai, kai tautais hoion ichnesi tisi kat᾽ achrideian hepomenos, ou proteron aphistatai, heōs hou heurę̄ to thērama heurōn de, kai tois odousi kai tois onyxi dēsas, ou metalamdanei tēs thēras, alla sōon phylattei tǭ pempsanti, kai alogią douleuōn, gnōrizei tēn despoteian, kai ouk anechetai syndianeimasthai tǭ kektēmenǭ to thērama. Ei de kai meizon heuroi thērion, kai tēn oikeian hyperdainon ischyn, hoion syagron, hē arkton, ē ti tōn toioutōn, phylattetai men tōn chauliodontōn tēn prosdolēn, machetai de karterōs " kata de tōn nōtōn synechōs metadainōn, peiratai katechein syn asphaleią to thērama, kai tę̄ sphodrą diamachę̄ pheugein ouk eą “ tę̄ gar synechei zōn, menein kata chōran poiei, kai ton thēreutēn anamenein. Eita ekeinos epelthōn, tois apo tēs te
and attacking the battle lines, it frightens and easily breaks them and scatters the heavy infantry. So do not be vexed at having a small body, but consider how great are the animals that consent to serve it, praise eagerly the one who subjected them, and for this very reason give thanks to the Maker. For providing for the salvation of your soul, he did not give you a very large body, so that you might not have the advantage in both and fall into the devil's arrogance. For if, while your body is small, you rave and rage against the Creator, what would you not have done if you had received that size as well? As it is, your smallness teaches you to be sober and to know the Maker; and the gift of reason consoles you for the smallness of your body. For by it you lead and drive the nature of the irrational creatures: flocks of sheep, herds of goats, droves of swine, herds of horses, nomad camels, and the mixed nature of donkeys and mules. Some are set before you for feasting, make your table costly, procure every kind of luxury for you, and supply the materials for clothing of every kind; others carry grain and wood and transport the other things you need. Of dogs, some hunt with you, some shepherd with you, some become guards of the house; trusting their wakefulness, the shepherds get some sleep; having them as helpers, a few … many …; they bear with not only their masters but also the sheep, fight for the shepherds, battle eagerly with the wolves, and when wounded do not consent to flee ignobly, but call the shepherds to help with their barking. And the dog does this without reason as its teacher, adorned with a certain natural advantage. It … to track game, and following the scents as tracks precisely, it does not leave off until it finds the quarry; and having found it and held it with its teeth and claws, it does not share in the catch, but keeps it whole for the one who sent it; though it serves without reason, it recognizes mastery and does not consent to share the catch with its owner. And if it finds a larger beast, beyond its own strength, such as a wild boar or a bear or something of the kind, it guards against the thrust of the tusks but fights stoutly, and leaping repeatedly onto its back, tries to hold the quarry safely, and by fierce fighting does not let it flee; for by continually … it makes it stay in place and wait for the hunter. Then he comes up and, with the … of art
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ηκαὶ ῥᾳδίως λαμδάνει τὴν θήραν. Καὶ μή μοί τις τῶν ἢ. 11} ποι εἰς μέσον ἀγαγέτω, καὶ τοὺς λαχτίζοντας ὄνους, καὶ τὰς δαχνούσας καμήλους, καὶ τοὺς χερατίζοντας ταύρους " ὀλίγα γὰρ ἔχ πολλῶν τούτοις περιπίπτει τοῖς πάθεσι, καὶ λίαν ἀναγκαίως " γνωρίζεις γὰρ διὰ - πούτου, ὡς οὐκ αὐτόματός σοι ἡ τούτων ὑπόκειται φύσις, ἀλλὰ τοῖς τοῦ Ποιητοῦ νεύμασι Καὶ μαρτυρεῖ τὰ τῆς σῆς ἡγεμονίας ἀφηνιῶντα, χάμηλοφ δάχνουσα, καὶ ταῦρος κερατῶν, καὶ ἡμιόνων, καὶ ὅσα τοιαῦτα. Πάντα γὰρ ἂν ὁμοίως τὴν σὴν διέφυγε δεσποτείαν, "εἰ μὴ ὁ θεῖος ἐκώλυε νόμος. Ὥστε ἡ τούτων ἀταξία εὐταξίας σοι γίνεται πρόξενος, καὶ τὰ τούτων σχιρτήματα, τὰ σὰ παύει σχιρτήματα, καὶ τυραννούμενος ὑπὸ τούτων, μανθάνεις μὴ τυραννεῖν, ἀλλὰ τὸν Δεσπότην γνωρίζειν, Τούταυ χάριν καὶ θῆρας ἀγρίους, καὶ ἑρπετῶν ὁ Ποιητὴς ἐδημιούργησε γένη, ὅπως σον τὸ νεανικὸν καὶ θρασὺ παιδαγωγήσῃ πρὸς ἀρετὴν, καὶ τῷ φόδῳ τῶν θηρίων, εἰς χρείαν σε καταστήσῃ τῆς θείας ἐπι- Β χουρίας. Τὸ γὰρ τούτων δέος ἐπικείμενον, καὶ νύττον σε διηνεκῶς, καὶ χεντοῦν, εἰς προσευχὴν διεγείρει, καὶ καλεῖν εἷς συμμαχίαν τὸν ἐπίκουρον ἀναγκάζει. Αἰτεῖν δὲ τὴν ἐπικουρίαν ὑπὸ τῆς χρείας χελευόμενος, θεραπεύειν σπουδάζεις τὸν ἐπαμῦναι δυνάμενον" γῆς τὴν λώδην. ᾿Ανανεύεις γὰρ, καὶ ζητεῖς τὸν κηδεμόνα, τῶν λυπούντων τὴν ἀπαλλαγὴν ἐπιποθῶν. Καὶ γίνεταί σοι οὗτος ὁ φόθας ποδηγὸς πρὸς Θεόν. Ἵνα δὲ μὴ διηνεκῶς τῷ δέει τούτῳ βαλλόμενος, λυπηρὰν βιώσῃς ζωὴν, πόῤῥω σον ταῦτα χατῴχισε. Τῶν μὲν γὰρ ἰοδόλων τὴν φύσιν χηραμοῖς τισιν ξγχατέχρυψε, καὶ ταῖς ὑπὸ γῆν χαταδύσεσιν τἄσθαι πεποίηκεν, οὐκ ἐπιτρέψας αὐτοῖς ἀδεῶς κατὰ τῶν ἀνθρώπων χωρεῖν, ἀλλὰ κρύπτεσθαι μὲν ἀεὶ, φαίνεσθαι δὲ ὀλιγάκις κελεύσας, καὶ φαινόμενα φεύγειν τῶν ἀνθρώπων τὴν θέαν, καθάπερ τινῶν δεσποτῶν, νομοθετήσας, λωδᾶσθαι δὲ μάλα ὀλίγους καὶ ὀλιγάκις, οὐκ ἄρχοντα μάχης, ἀλλ᾽ ἀμυνόμενα. Οὐδὲ γὰρ ἂν ἐδείσαμεν, εἰ παντελῶς ἀπείραστος αὐτῶν ἡ ἡμετέρα φύσις μεμενήχει. Τῶν δὲ τετραπόδων θηοίων τὰ γένη λόχμας οἰκεῖν, καὶ ῥαχίας, καὶ χώρους ἀντρώδεις, καὶ παντελῶς ἀνθρώπων ἐρήμους, ὁ τοῦ παντὸς προσέταξε κηδεμών᾽ εἰς νομὴν δὲ αὐτοῖς καιρὸν ἀπένειμε τὴν νύκτα. ε« ἜἜθου γὰρ, φησὶ, σκότος, καὶ ἐγένετο νύξ" ἐν αὐτῇ διελεύσεται πάντα τὰ θηρία τοῦ δρυμοῦ, Σχύμνοι μενοι τοῦ ἁρπάσαι, καὶ ζητῆσαι παρὰ τῷ Θεῷ βρῶσιν αὐτοῖς. ᾿Ανέτειλεν ὁ ἥλιος, καὶ συνήχθησαν, καὶ εἰς τὰς μάνδρας αὑτῶν χοιτασθήσονται. σεται ἄνθρωπος ἐπὶ τὸ ἔργον αὑτοῦ, καὶ ἐπὶ τὴν ἐργασίαν αὑτοῦ ἕως ἑσπέρας. » Εἶτα θαυμάσας τὴν θείαν οἰχονομόαν ὁ Προφήτης βοᾷ" ε Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε; πάντα ἐν σοφίᾳ ἐποίησας. » Ὅτι δὲ μετὰ τὴν τῆς ἁμαρτίας παρείσδυσιν, καὶ ταῦτα τὴν τῶν ἀνθρώπων ἣρνήσαντο δεσποτείαν, πάλαι δὲ ὑπέχειτο, καὶ τὴν δουλείαν ᾿πίστατο, μαρκυρεῖ μὲν ᾿Αδὰμ, ὁ γενεάρχης, ἄπασι τὰς πρόσηγο ρίας θέμενος, καὶ μήτε δείσας, μὴτεο φυγὼν, μήτε βλάδην τινὰ παρὰ τούτων δεξάμενος. Μαρτυρεῖ δὲ καὶ ὁ δεύτερος τῶν ἀνθρώπων φύλαρχος, ὁ παντὸς τοῦ γένους σπινθὴρ, ὁ μακάριος Νῶε, οὐ μόνον τῶν ἡμέρων ζώων, ἀλλὰ καὶ τῶν λίαν ἀγριωτάτων νομεὺς ἐν τῇ χιδωτῷ γενόμενος, καὶ ἐνιαυτὸν ὅλον καὶ ταῦτα κἀκεῖνα κατὰ ταυτὸ ποιμάνας, καὶ τὰ σῶος καὶ ἄρτιος φυλαχθεὶς ὁ τῶν καθαρῶν ἀριθμός. Μαρτυρεῖ δὲ καὶ ὁ μέγας Δανιὴλ, λέουσι μὲν θοέίνη παραδοθεὶς, χαταπλήξας δὲ αὐτοὺς τῇ τῆς ἀρετῆς ἀστραπῇ. καὶ τῷ τῆς θείας εἰκόνος χαρακτῆρι λίαν ἐκδειματώσας ᾿ ἐπειδὴ γὰρ εἶδον ἐν τῇ εἰκόνι τοῦ ἀρχετύπου τὸ μέμημα λίαν ἀκραιφνὲς καὶ πεφυλαγμένον, ὡμολόγησαν τὴν δουλείαν, καὶ τὴν θηριωδίαν ἀπέθεντο, καὶ τὸν ᾿Αδὰμ, ἐκεῖνον ὁρᾷν ὑἠελάμθανον, τὸν πρὸ τῆς ἁμαρτίας τὰς προσηγορίας ἐπιτιθέντα. Οὕτω τοῦ μακαρίου Παύλου τῶν ξύλων τὸν φάχελον τροφὴν προσφέροντος τῇ πυρᾷ, καὶ τὸ τοῦ ἀέρος χρυμῶδες χεραννύντος τῇ τοῦ πυρὸς ἐπικουρίᾳ, ὃ τοῖς ξύλο:ς ἐγχεχρυμμένος ἔχις ἔφυγε μὲν τὸ πῦρ ὡς ὀλέθριον, ἥψατο δὲ τῇ:
ēkai rhądiōs lamdanei tēn thēran. Kai mē moi tis tōn ē. 11} poi eis meson agagetō, kai tous lachtizontas onous, kai tas dachnousas kamēlous, kai tous cheratizontas taurous " oliga gar ech pollōn toutois peripiptei tois pathesi, kai lian anankaiōs " gnōrizeis gar dia - poutou, hōs ouk automatos soi hē toutōn hypokeitai physis, alla tois tou Poiētou neumasi Kai martyrei ta tēs sēs hēgemonias aphēniōnta, chamēloph dachnousa, kai tauros keratōn, kai hēmionōn, kai hosa toiauta. Panta gar an homoiōs tēn sēn diephyge despoteian, "ei mē ho theios ekōlye nomos. Hōste hē toutōn ataxia eutaxias soi ginetai proxenos, kai ta toutōn schirtēmata, ta sa pauei schirtēmata, kai tyrannoumenos hypo toutōn, manthaneis mē tyrannein, alla ton Despotēn gnōrizein, Toutau charin kai thēras agrious, kai herpetōn ho Poiētēs edēmiourgēse genē, hopōs son to neanikon kai thrasy paidagōgēsę̄ pros aretēn, kai tǭ phodǭ tōn thēriōn, eis chreian se katastēsę̄ tēs theias epi- B chourias. To gar toutōn deos epikeimenon, kai nytton se diēnekōs, kai chentoun, eis proseuchēn diegeirei, kai kalein heis symmachian ton epikouron anankazei. Aitein de tēn epikourian hypo tēs chreias cheleuomenos, therapeuein spoudazeis ton epamynai dynamenon" gēs tēn lōdēn. ᾿Ananeueis gar, kai zēteis ton kēdemona, tōn lypountōn tēn apallagēn epipothōn. Kai ginetai soi houtos ho phothas podēgos pros Theon. Hina de mē diēnekōs tǭ deei toutǭ ballomenos, lypēran biōsę̄s zōēn, porrhō son tauta chatǭchise. Tōn men gar iodolōn tēn physin chēramois tisin xnchatechrypse, kai tais hypo gēn chatadysesin tasthai pepoiēken, ouk epitrepsas autois adeōs kata tōn anthrōpōn chōrein, alla kryptesthai men aei, phainesthai de oligakis keleusas, kai phainomena pheugein tōn anthrōpōn tēn thean, kathaper tinōn despotōn, nomothetēsas, lōdasthai de mala oligous kai oligakis, ouk archonta machēs, all᾽ amynomena. Oude gar an edeisamen, ei pantelōs apeirastos autōn hē hēmetera physis memenēchei. Tōn de tetrapodōn thēoiōn ta genē lochmas oikein, kai rhachias, kai chōrous antrōdeis, kai pantelōs anthrōpōn erēmous, ho tou pantos prosetaxe kēdemōn᾽ eis nomēn de autois kairon apeneime tēn nykta. e« EEthou gar, phēsi, skotos, kai egeneto nyx" en autę̄ dieleusetai panta ta thēria tou drymou, Schymnoi menoi tou harpasai, kai zētēsai para tǭ Theǭ brōsin autois. ᾿Aneteilen ho hēlios, kai synēchthēsan, kai eis tas mandras hautōn choitasthēsontai. setai anthrōpos epi to ergon hautou, kai epi tēn ergasian hautou heōs hesperas. » Eita thaumasas tēn theian oichonomoan ho Prophētēs boą" e Hōs emegalynthē ta erga sou, Kyrie? panta en sophią epoiēsas. » Hoti de meta tēn tēs hamartias pareisdysin, kai tauta tēn tōn anthrōpōn hērnēsanto despoteian, palai de hypecheito, kai tēn douleian ᾿pistato, markyrei men ᾿Adam, ho genearchēs, apasi tas prosēgo rias themenos, kai mēte deisas, mēteo phygōn, mēte bladēn tina para toutōn dexamenos. Martyrei de kai ho deuteros tōn anthrōpōn phylarchos, ho pantos tou genous spinthēr, ho makarios Nōe, ou monon tōn hēmerōn zōōn, alla kai tōn lian agriōtatōn nomeus en tę̄ chidōtǭ genomenos, kai eniauton holon kai tauta kakeina kata tauto poimanas, kai ta sōos kai artios phylachtheis ho tōn katharōn arithmos. Martyrei de kai ho megas Daniēl, leousi men thoeinē paradotheis, chataplēxas de autous tę̄ tēs aretēs astrapę̄. kai tǭ tēs theias eikonos charaktēri lian ekdeimatōsas ᾿ epeidē gar eidon en tę̄ eikoni tou archetypou to memēma lian akraiphnes kai pephylagmenon, hōmologēsan tēn douleian, kai tēn thēriōdian apethento, kai ton ᾿Adam, ekeinon horąn hyēelamthanon, ton pro tēs hamartias tas prosēgorias epitithenta. Houtō tou makariou Paulou tōn xylōn ton phachelon trophēn prospherontos tę̄ pyrą, kai to tou aeros chrymōdes cherannyntos tę̄ tou pyros epikourią, ho tois xylo:s enchechrymmenos echis ephyge men to pyr hōs olethrion, hēpsato de tę̄:
… easily takes the quarry. And let no one bring forward … kicking donkeys, biting camels, and goring bulls. For few out of many fall into these faults, and very necessarily; for through this you recognize that their nature is not subject to you of its own accord, but by the nods of the Maker … And the creatures that throw off your rule bear witness: the biting camel, the goring bull, the mules, and the like. For all would have escaped your mastery alike, if the divine law did not prevent it. So their disorder becomes a cause of good order for you; their leaping stops your leaping; and being tyrannized by them, you learn not to play the tyrant but to recognize the Master. For this reason the Maker also created wild beasts and kinds of reptiles, to discipline your youthful rashness toward virtue and by fear of the wild beasts to set you in need of divine help. For fear of them, lying upon you and continually pricking and goading you, rouses you to prayer and compels you to call your helper into alliance. And bidden by need to ask for help, you are eager to serve the one who can defend you … the harm. For you look up and seek your guardian, longing for deliverance from what distresses you. And this fear becomes your guide to God. But so that you may not live a painful life, continually struck by this fear, he settled these creatures far from you. The venomous kind he hid in holes and made to dwell in hiding places under the earth, not allowing them to go against people without fear, but bidding them always hide and seldom appear, and laying down that when they appear they should flee the sight of human beings as of masters, and harm very few and seldom, not starting a fight but defending themselves. For we would not have feared them if our nature had remained wholly without experience of them. The kinds of four-footed beasts the guardian of the universe commanded to live in thickets, rocky places, and caves, and wholly away from people; and he assigned them the night as the time for feeding. "For you set darkness," it says, "and it became night; in it all the beasts of the forest will go about, young lions roaring to seize prey and to seek their food from God. The sun rose and they were gathered, and they will lie down in their dens. A man will go out to his work and to his labor until evening." Then, marveling at the divine dispensation, the prophet cries: "How great are your works, O Lord! In wisdom you have made them all." That these too denied the mastery of human beings after sin came in, but were formerly subject and knew their servitude, is witnessed by Adam, the first father of the race, who gave names to all of them, and neither feared nor fled nor suffered any harm from them. It is witnessed also by the second chief of the human race, the spark of the whole race, the blessed Noah, who became in the ark the herdsman not only of the tame animals but also of the very wildest, shepherded both kinds together for a whole year, and kept safe and complete the number of the clean animals. It is witnessed also by the great Daniel, handed over to the lions as a feast, who struck them with dismay by the lightning of his virtue and greatly terrified them by the stamp of the divine image; for when they saw in the image the likeness of the archetype very pure and preserved, they acknowledged their servitude, laid aside their savagery, and thought they were seeing that Adam who gave names before sin. So when the blessed Paul was putting a bundle of sticks on the fire as fuel and tempering the cold of the air with the help of the fire, the viper hidden in the sticks fled the fire as deadly, but fastened on the
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ἀποστολικῆς χειρὸς, ὥσπερ ἀμυνόμενος ὑπὲρ ὧν ἔμελλε πείσεσθαι" οὐκ εὑρὼν δὲ τῆς ἁμαρτίας τὸ χαλαρὸν καὶ ὑπεῖχον, ἀλλὰ τῆς ἀρετῆς τὸ στεγανὸν ὅπλον καὶ ἀῤῥαγὲς, ἀπεπήδηε μὲν παραυτίκα,, οἷόν τι βέλος κατ᾽ ἀντιτύπων ἀχουτισθὲν, καὶ πρὸς τὸν ἀχοντίσαντα πάλιν ἐπανελθὸν, ἐχώρησε δὲ κάτω τῆς πυρᾶς, ὥσπερ δίκας τῆς τόλμης ἑαυτὸν εἰσπραττόμενος, ὅτι κατὰ δεσποτιχῆς χειρὸς ἐχρήσατο τῷ θυμῷ. Τῶν θηρίων τοιγαροῦν τὰ γένη, ἱμάσι καὶ ῥάδδοις καὶ παιδαγωγιχαῖς ἔοικε παιδείαις. Αὗται δὲ, τοῖς μὲν ἤδη τελειωθεῖσι, καὶ τὴν παιδικὴν ὑπεξελθοῦσιν ἡλικίαν, λίαν εἰσὶν εὐκαταφρόνητοι " τοῖς δὲ νηπίοις ἔτι τὰς φρένας, ἄγαν εἰσὶν ἀναγκαῖαι καὶ χρήσιμοι. Καὶ καθάπερ δικαίῳ νόμος οὐ κεῖται, κατὰ τὸν θεῖον ᾿Απόστολον, ἀνόμοις δὲ καὶ ἀνυποτάχτοις, καὶ ἀμαρτωλοῖς, ἀνοσίοις καὶ βεδήλοις, καὶ τοῖς τοιούτοις" οὕτω καὶ τῶν θηρίων ἡ φύσις οἷόν τις παιδεία πρόκειται τοῖς ἀνθρώποις, τοὺς μὲν εὐκόλους πρὸς ἀμαρτίαν ἐχδειματοῦσα καὶ δεδιττο-. υένη, ὑπὸ δὲ τῶν τῆς ἀρετῆς τροφίμων, καθάπερ τις παιδιὰ καταφρονεῖται. Κἀντεῦθεν τοιγαροῦν τὴν τοῦ Θεοῦ κηδεμονίαν εὑρὼν, καὶ τὴν παντοδαπὴν αὐτοῦ προμήθειαν καταμαθὼν, παῦσαι μὲν, ὦ φίλος, συκοφαντῶν, ὕμνοις ὃὲ τὸν εὐεργέτην ἀμείδου. Πῶς μὲν γὰρ οὐκ ἄτοπον, τὸν μὲν γραμματιστὴν ἐπαινεῖν, εἰς καιρὸν μαστιγοῦντα τοὺς παῖδας, καὶ τῇ ῥάδδῳ τὴν ῥᾳθυμίαν ἐξελαύνοντα, καὶ τῷ ἱμάντι παγίαν τῶν στοιχείων ἐντιθέντα τὴν μνήμην, καὶ ἰατρῷ δὲ χάριν ὁμολογεῖν, οὐ μόνον ὅταν σιτία καὶ ποτὰ προοσφέρῃ τῷ κάμνοντι, ἀλλ᾽ ἡνίχα ἂν τέμνῃ καὶ καίῃ, καὶ πολεμῇ τῇ νόσῳ,, καὶ τὴν ἐπὶ τὸ πρόσω φορὰν ἐπέχῃ τὸν δὲ Θεὸν βλασφημεῖν, μετὰ πλείονος σοφίας καὶ τῇ χορηγίᾳ τῶν ἀγαθῶν, καὶ τῷ δέει τῶν μαστίγὙων, τά τε στοιχεῖα τῆς ἀρετῆς ἐχπαιδεύοντα, καὶ τὴν νόσον τῆς κακίας πρόῤῥιζον ἀνασπῶντα, καὶ ἀχραιφνῆ- τῆς ψυχῆς τὴν ὑγείαν πραγματενόμενον; ε« Παῦσον τοίνυν τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη σου τοῦ μὴ λαλῆσαι βλασφημίαν. "Ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν. » Βλέπε τὴν περὶ σὲ κηδεμονίαν, καὶ τὸν προμηθούμενον ὄμνησον, ἵνα σου τὸ εὔγνωμον περὶ τὰς χάριτας θεασάμενος, καὶ νῦν ἐπιχλύσῃ σε ταῖς εὐεργεσίαις, καὶ τῶν ἐπηγγελμένων ἀγαθῶν ἀξιώσῃ ὧν καὶ ἡμεῖς τύχοιμεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.
apostolikēs cheiros, hōsper amynomenos hyper hōn emelle peisesthai" ouk heurōn de tēs hamartias to chalaron kai hypeichon, alla tēs aretēs to steganon hoplon kai arrhages, apepēdēe men parautika,, hoion ti belos kat᾽ antitypōn achoutisthen, kai pros ton achontisanta palin epanelthon, echōrēse de katō tēs pyras, hōsper dikas tēs tolmēs heauton eisprattomenos, hoti kata despotichēs cheiros echrēsato tǭ thymǭ. Tōn thēriōn toigaroun ta genē, himasi kai rhaddois kai paidagōgichais eoike paideiais. Hautai de, tois men ēdē teleiōtheisi, kai tēn paidikēn hypexelthousin hēlikian, lian eisin eukataphronētoi " tois de nēpiois eti tas phrenas, agan eisin anankaiai kai chrēsimoi. Kai kathaper dikaiǭ nomos ou keitai, kata ton theion ᾿Apostolon, anomois de kai anypotachtois, kai amartōlois, anosiois kai bedēlois, kai tois toioutois" houtō kai tōn thēriōn hē physis hoion tis paideia prokeitai tois anthrōpois, tous men eukolous pros amartian echdeimatousa kai deditto-. yenē, hypo de tōn tēs aretēs trophimōn, kathaper tis paidia kataphroneitai. Kanteuthen toigaroun tēn tou Theou kēdemonian heurōn, kai tēn pantodapēn autou promētheian katamathōn, pausai men, ō philos, sykophantōn, hymnois hoe ton euergetēn ameidou. Pōs men gar ouk atopon, ton men grammatistēn epainein, eis kairon mastigounta tous paidas, kai tę̄ rhaddǭ tēn rhąthymian exelaunonta, kai tǭ himanti pagian tōn stoicheiōn entithenta tēn mnēmēn, kai iatrǭ de charin homologein, ou monon hotan sitia kai pota proospherę̄ tǭ kamnonti, all᾽ hēnicha an temnę̄ kai kaię̄, kai polemę̄ tę̄ nosǭ,, kai tēn epi to prosō phoran epechę̄ ton de Theon blasphēmein, meta pleionos sophias kai tę̄ chorēgią tōn agathōn, kai tǭ deei tōn mastigYōn, ta te stoicheia tēs aretēs echpaideuonta, kai tēn noson tēs kakias prorrhizon anaspōnta, kai achraiphnē- tēs psychēs tēn hygeian pragmatenomenon? e« Pauson toinyn tēn glōssan sou apo kakou, kai cheilē sou tou mē lalēsai blasphēmian. "Ekklinon apo kakou, kai poiēson agathon. » Blepe tēn peri se kēdemonian, kai ton promēthoumenon omnēson, hina sou to eugnōmon peri tas charitas theasamenos, kai nyn epichlysę̄ se tais euergesiais, kai tōn epēngelmenōn agathōn axiōsę̄ hōn kai hēmeis tychoimen en Christǭ Iēsou tǭ Kyriǭ hēmōn, hǭ hē doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn.
apostolic hand, as though taking revenge for what it was about to suffer; but finding not the slackness and yielding of sin, but the tight and unbreakable armor of virtue, it at once leaped back, like a dart hurled against something hard that returns against the one who hurled it, and went down into the fire, as though exacting from itself the penalty for its daring, because it had used its anger against a master's hand. The kinds of wild beasts, then, are like straps, rods, and the discipline of tutors. These are very contemptible to those already grown up and past the age of childhood, but very necessary and useful to those still infants in their minds. And just as "the law is not laid down for a righteous man," as the divine Apostle says, "but for the lawless and disobedient, sinners, unholy and profane," and the like, so the nature of wild beasts stands before human beings as a kind of discipline, frightening and scaring those easily drawn to sin, but despised like a toy by the nurslings of virtue. Having found God's care here too, then, and learned his many-sided forethought, stop, my friend, slandering him, and repay your benefactor with hymns. For is it not absurd to praise the schoolmaster who whips the boys at the right time, drives out their laziness with the rod, and fixes the memory of the letters firmly with the strap, and to thank the physician not only when he brings food and drink to the sick man but also when he cuts and burns, fights the disease, and checks its advance, but to blaspheme God, who with greater wisdom, both by supplying good things and by fear of the whips, teaches the elements of virtue, tears out the disease of vice by the roots, and procures the soul's pure health? "Stop, then, your tongue from evil, and your lips from speaking blasphemy. Turn away from evil and do good." See the care around you and praise the one who provides for you, so that, seeing your gratitude for his favors, he may flood you with benefits now and count you worthy of the promised good things; which may we too obtain in Christ Jesus our Lord, to whom be glory to the ages of ages. Amen.
Chapter 6
6.1PG 83
Πολλάκις μὲν ἤδη μετὰ τοῦ Προφήτου τοῖς παρανομοῦσιν εἶπον « Μὴ παρανομεῖτε, καὶ τοῖς ἁμὰρ τάνουσι" Μὴ ὑψοῦτε χέρας, μὴ ἐπαίρετε εἰς ὕψος τὸ χέρας ὑμῶν, καὶ μὴ λαλεῖτε κατὰ τοῦ Θεοῦ ἀδικίαν,» ἀκυδέρνητον καταλιπεῖν αὑτὸν φάσκοντες ἣν πεποίηκε κτίσιν. ᾿Αλλὰ τοὺς λίαν ἀγνώμονας, οὔτε οὐρᾶνοὶ πείθουσι διηγούμενοι, κατὰ τὸν Προφήτην. τὴν δόξαν τοῦ Θεοῦ, οὔτε ἥλιος ἐκπορευόμενος ἐκ καστοῦ αὑτοῦ ὡς νυμφίος, καὶ τῶν τερμάτων ἐφιχνούμενος καὶ λαμπρότητι καὶ θερμότητι᾽ οὔτε σελήνη ἀλλοιουμένη, καὶ τὰ μέτρα τοῦ χρόνου τεχταινομένη" οὔτε ἀστέρες ἀνίσχοντες καὶ δυόμενοι, καὶ τοὺς μὲν τῆς θαλάττης ξεναγοῦντες ὁδίτας, τοὺς δὲ γηπόνους διεγείροντες εἰς ἀμητὸν καὶ σπερμάτων χαταθδολήν" οὐκ ὡρῶν διαδοκαὶ, οὐ τροπῶν μεοὐ γῆς καὶ θαλάττης ὁμόνοια, οὐ ποταμῶν ῥεύματα, οὗ πηγῶν νάματα, οὐ καρπῶν ἀφθονία, οὐ ζώων ποικιλία καὶ χρεία, οὐ σώματος δημιουργία λογικῷ πρέπουσα, οὐ ψυχῆς ἀθανασία καὶ σοφία τὸ σῶμα χυθερνῶσα, οὐ τέχναι παντοδαπαὶ καὶ μυρίαι, οὐ τὰ ἀναγκαΐα μόνον, ἀλλὰ καὶ τὰ πέρα τῆς χρεΐας πορίζουσαι, οὔτ᾽ ἄλλα ὅσα ὁ μεγαλόδωρος τῇ φύσει τῶν ἀνθρώπων ὁσημῖραι προσφέρει. ᾿Αλλὰ καὶ τούτῶν ἁπάντων ἀπολαύοντες, λυττῶσι καὶ μεμήνασι, καὶ τὴν πολλὴν ἐπιμέλειαν ἀμέλειαν ὀνομάζουσι, καὶ τὸν πλοῦτον ἡμῖν καὶ τὴν πενίαν εἰς μέσον προθδάλ- Ὦ λονται, καὶ τῆς ἀνωμαλίας τοῦ βίου κατηγοροῦσι. Φέρε τοίνυν, τὸν σοφῶς ἰθύνοντα τῆς οἰχονμένης τὸ σκάφος ἐπίκουρον τοῦ λόγου λαθόντες, τοῖς τε προθδλήματσιν ἀπαντήσωμεν, καὶ τὰς ἀντιθέσεις διαλύσωμεν, καὶ τὴν ὑπ᾽ αὐτῶν πλεχομένην κατηγορίαν, Τί δήποτε, φασὶ, πλουτοῦσι μὲν τῶν ἀνθρώπων οἱ πογηρότατοι, καὶ μυρίοις πάντοθεν ἀγαθοῖς περιῤῥέονται, καὶ ἐξ οὐρίων τὸν ᾿βίον ὁδεύουσι, καὶ Α λαμδάνουσιν ἀδικίας ἐφόδιον τοῦ πλούτου τὰ ῥεύματα; Ὕλη γὰρ ἡ εὐπορία γίνεται τῇ τῆς εξίας φλογὶ, καὶ συνεργὸν τὸν πλοῦτον ἡ πονηρία θάνουσα, μέγιστον ἀνάπτει πυρσὸν, καὶ ἣ δύναμις τῇ βουλήσει προσγινομένη, ἀφόρητον ποιεῖ τὸ κακόν" οἱ δὲ τῆς ἀρετῆς φροντισταὶ, πενίᾳ συζῶσι, καὶ ἐν δυσχληρίαις ταλαιπωροῦσι, καὶ αὐτῶν τῶν ἀναγκαίων πομένουσιν ἀλγεινά. Οὐκοῦν πρῶτον αὐτοὺς ἐρωτήσωμεν, τίνα ὄρον εὐδαιμονίας εἶναί φασι. Καὶ εἰ μὲν τὸν πλοῦτον φαῖεν, παραυτίκα τὸ ψεῦδος αὐτῶν διελέγξομεν. Πῶς γὰρ εὐδαιμονίας δημιουργὸς ὁ τῆς ἀδικίας, ὡς ἔφασαν, συνεργός; Εἰ γὰρ διὰ τούτου οἱ πονηρίᾳ συζῶντες τὰς ὀφρὺς ἀνασπῶσι, καὶ τὰς γνάθους φυσῶσι, καὶ ἐφ᾽ ἵππων καὶ ὀχημάτων φερόμενοι, σοδοῦσι τὴν ἀγορὰν, τοσοῦτον τοὺς ἄλλους. ἀδικοῦσι, πλεονεχτοῦσι, τὰ ἀλλότρια σφετερίζονται, τῶν οὐ προσηκόντων ἐφίενται, τὰ τοῦ πέλας ἀφαιροῦνται, τοῖς ἀλλοτρίοις ἀγαθοῖς ἐντρυφῶσι, τὰς τῶν πενήτων ἐμπορεύονται συμφορὰς, καὶ ταῦτα δρῶσι, τῇ δυνάμει τοῦ πλούτου χρώμενοι συνεργῷ, πῶς ὁ πλοῦτος ὅρος εὐδαιμονίας, καὶ εὐκληρίας ὑπόθεσις; εἰ δὲ τὴν ἀρετὴν φαῖεν τῶν ἀγαθῶν τὸ κάλλιστον, καὶ τὸν ταύτης θερμὸν ἐραστὴν, καὶ σπουδαῖον ἐργάτην, ἐν τῇ ἀχροτάτῃ τῶν ἀγαθῶν εἶναι λέγουσι κορυφῇ, τί δήτοτε πρὸς τὸν πλοῦτον ἀποδλέπουσι, καὶ τοὺς πλουτοῦντας ζηλωτοὺς ἀποκαλοῦσιν; Ἐναντία γὰρ ἐκ διαμέτρου χρημάτων εὐπορία, καὶ ἀρετῆς κατορθωμάτων περιουσία. Ἐξετάσωμεν δὲ, κοινὴν - ποιούμενοι ζήτησιν, ἐπίκουρον λαθόντες τῆς ἀληθείας τὸ φῶς, ὁποῖα τῆς ἀρετῆς τὰ εἴδη, καὶ πῶς ἄν τινι ῥᾳδίως ἡ τούτων κτῆσις προσγένοιτο. Οὐκοῦν ἀρετὴν μὲν ὁριζόμεθα, φρόνησιν, σωφροσύνην, ἀνδρίαν, δικαιοτύνην, καὶ τὰ ἀπὸ τούτῶν γεννώμενα, ἣ ἐν τούτοις περιεχόμενα τῆς φιλοσοφίας μόρια. Ἐξετάσωμεν τοιγαροῦν, τί δηλοῖ τῶν ᾿ εἰρημένων ἔκαστον, καὶ ὁποίαν ἔχει διάνοιαν, ἣ ἐρ- Οὐκοῦν φρόνησις μὲν ἔστι τοῦ ἐν ἡμῖν λογικοῦ ἧ ἐγρήγορσις, ὥσπερ ἀμέλει παραφροσύνη καὶ ἀφροσύνη πάλιν, ἧ τούτου μέθη ἐκ τῶν παθῶν τιχτομένη, καὶ οἷόν τις νεφέλη γενομένη, καὶ πυχνουμένη, καὶ ᾿ ἐπιπροσθοῦσα, καὶ συνορᾷν αὐτὸν οὐκ ἐῶσα τὸ δέον.
Pollakis men ēdē meta tou Prophētou tois paranomousin eipon « Mē paranomeite, kai tois hamar tanousi" Mē hypsoute cheras, mē epairete eis hypsos to cheras hymōn, kai mē laleite kata tou Theou adikian,» akydernēton katalipein hauton phaskontes hēn pepoiēke ktisin. ᾿Alla tous lian agnōmonas, oute ouranoi peithousi diēgoumenoi, kata ton Prophētēn. tēn doxan tou Theou, oute hēlios ekporeuomenos ek kastou hautou hōs nymphios, kai tōn termatōn ephichnoumenos kai lamprotēti kai thermotēti᾽ oute selēnē alloioumenē, kai ta metra tou chronou techtainomenē" oute asteres anischontes kai dyomenoi, kai tous men tēs thalattēs xenagountes hoditas, tous de gēponous diegeirontes eis amēton kai spermatōn chatathdolēn" ouk hōrōn diadokai, ou tropōn meou gēs kai thalattēs homonoia, ou potamōn rheumata, hou pēgōn namata, ou karpōn aphthonia, ou zōōn poikilia kai chreia, ou sōmatos dēmiourgia logikǭ prepousa, ou psychēs athanasia kai sophia to sōma chythernōsa, ou technai pantodapai kai myriai, ou ta anankaïa monon, alla kai ta pera tēs chreïas porizousai, out᾽ alla hosa ho megalodōros tę̄ physei tōn anthrōpōn hosēmirai prospherei. ᾿Alla kai toutōn hapantōn apolauontes, lyttōsi kai memēnasi, kai tēn pollēn epimeleian ameleian onomazousi, kai ton plouton hēmin kai tēn penian eis meson prothdal- Ō lontai, kai tēs anōmalias tou biou katēgorousi. Phere toinyn, ton sophōs ithynonta tēs oichonmenēs to skaphos epikouron tou logou lathontes, tois te prothdlēmatsin apantēsōmen, kai tas antitheseis dialysōmen, kai tēn hyp᾽ autōn plechomenēn katēgorian, Ti dēpote, phasi, ploutousi men tōn anthrōpōn hoi pogērotatoi, kai myriois pantothen agathois perirrheontai, kai ex ouriōn ton ᾿bion hodeuousi, kai A lamdanousin adikias ephodion tou ploutou ta rheumata? Hylē gar hē euporia ginetai tę̄ tēs exias phlogi, kai synergon ton plouton hē ponēria thanousa, megiston anaptei pyrson, kai hē dynamis tę̄ boulēsei prosginomenē, aphorēton poiei to kakon" hoi de tēs aretēs phrontistai, penią syzōsi, kai en dyschlēriais talaipōrousi, kai autōn tōn anankaiōn pomenousin algeina. Oukoun prōton autous erōtēsōmen, tina oron eudaimonias einai phasi. Kai ei men ton plouton phaien, parautika to pseudos autōn dielenxomen. Pōs gar eudaimonias dēmiourgos ho tēs adikias, hōs ephasan, synergos? Ei gar dia toutou hoi ponērią syzōntes tas ophrys anaspōsi, kai tas gnathous physōsi, kai eph᾽ hippōn kai ochēmatōn pheromenoi, sodousi tēn agoran, tosouton tous allous. adikousi, pleonechtousi, ta allotria spheterizontai, tōn ou prosēkontōn ephientai, ta tou pelas aphairountai, tois allotriois agathois entryphōsi, tas tōn penētōn emporeuontai symphoras, kai tauta drōsi, tę̄ dynamei tou ploutou chrōmenoi synergǭ, pōs ho ploutos horos eudaimonias, kai euklērias hypothesis? ei de tēn aretēn phaien tōn agathōn to kalliston, kai ton tautēs thermon erastēn, kai spoudaion ergatēn, en tę̄ achrotatę̄ tōn agathōn einai legousi koryphę̄, ti dētote pros ton plouton apodlepousi, kai tous ploutountas zēlōtous apokalousin? Enantia gar ek diametrou chrēmatōn euporia, kai aretēs katorthōmatōn periousia. Exetasōmen de, koinēn - poioumenoi zētēsin, epikouron lathontes tēs alētheias to phōs, hopoia tēs aretēs ta eidē, kai pōs an tini rhądiōs hē toutōn ktēsis prosgenoito. Oukoun aretēn men horizometha, phronēsin, sōphrosynēn, andrian, dikaiotynēn, kai ta apo toutōn gennōmena, hē en toutois periechomena tēs philosophias moria. Exetasōmen toigaroun, ti dēloi tōn ᾿ eirēmenōn ekaston, kai hopoian echei dianoian, hē er- Oukoun phronēsis men esti tou en hēmin logikou hē egrēgorsis, hōsper amelei paraphrosynē kai aphrosynē palin, hē toutou methē ek tōn pathōn tichtomenē, kai hoion tis nephelē genomenē, kai pychnoumenē, kai ᾿ epiprosthousa, kai synorąn auton ouk eōsa to deon.
Often already I have said with the prophet to the lawbreakers, "Do not break the law," and to the sinners, "Do not lift up your horn; do not lift up your horn on high, and do not speak injustice against God," to those who say that he has left the creation he made without a pilot. But the very unthankful are persuaded neither by the heavens telling, as the prophet says, the glory of God, nor by the sun coming out of its chamber like a bridegroom and reaching the ends with its brightness and heat, nor by the moon changing and fashioning the measures of time, nor by the stars rising and setting, guiding travellers at sea and rousing farmers to harvest and sowing; not by the successions of seasons, not by the changes of the solstices, not by the concord of land and sea, not by the streams of rivers, not by the waters of springs, not by the abundance of fruits, not by the variety and usefulness of animals, not by the fashioning of the body suited to a rational being, not by the immortality of the soul and the wisdom that steers the body, not by the countless arts of every kind that provide not only necessities but things beyond need, nor by all the other things the generous giver brings to human nature every day. But though they enjoy all these, they rage and rave, call his great care neglect, set before us wealth and poverty, and accuse the unevenness of life. Come, then, taking as helper of our argument the one who wisely steers the ship of the world, let us meet their problems, dissolve their objections, and … the accusation they weave. "Why," they say, "are the wickedest of men rich, flowing over on every side with countless good things, travelling through life with favorable winds, and taking the streams of wealth as provisions for injustice? For abundance becomes fuel for the flame of greed, and wickedness, taking wealth as its helper, lights a very great blaze, and power added to will makes the evil unbearable. But those who care for virtue live with poverty, suffer in misfortunes, and endure the pains of lacking even necessities." Let us first ask them, then, what they say the definition of happiness is. If they say wealth, we will refute their falsehood at once. For how is that which, as they said, is the helper of injustice the maker of happiness? For if through it those who live with wickedness raise their eyebrows, puff out their cheeks, ride through the marketplace on horses and in carriages, wrong others so greatly, grasp for more, appropriate what belongs to others, desire what does not belong to them, take away their neighbor's goods, revel in others' good things, and trade on the misfortunes of the poor, and do these things using the power of wealth as their helper, how is wealth the definition of happiness and the basis of good fortune? But if they say that virtue is the finest of goods, and that its warm lover and zealous worker is at the very summit of goods, why do they look to wealth and call the rich enviable? For abundance of money and a wealth of virtuous deeds are diametrically opposed. Let us examine, then, making the search together and taking the light of truth as our helper, what the kinds of virtue are and how one might easily acquire them. We define virtue, then, as prudence, temperance, courage, justice, and the parts of philosophy born from them or contained in them. Let us examine, then, what each of these means and what sense or work it has. Prudence is the wakefulness of the rational part in us, just as folly and senselessness, on the other hand, are its drunkenness, born of the passions, which becomes like a cloud, thickens, blocks the view, and does not let it see what is needful.
6.2PG 83
Τοῦ λογικοῦ τοιγαροῦν ἡ ὑγεία φρόνησις ὀνομάζεται. Καὶ σωφροσύνην δὲ πάλιν προσαγορεύομεν, τὴν τῶν παθῶν ἐλευθερίαν. Σῶον γὰρ πάλιν καὶ ἄρτιον τοῦ λογικοῦ τὸ φρόνημα κεκτημένου, χαλᾷ μὲν τὰ πάθη, καὶ ὑποῤῥεῖ, καὶ σχεδάννυται, καὶ τὸ φλεγμαῖνον αὐτῶν διαλύεται, φέρεται δὲ εὐτάκτως ἐπὶ τῶν ἵππων ὁ ἡνίοχος νοῦς. Τὴν τῶν παθῶν τοίνυν εὐταξίαν, καὶ τοῦ ἡνιόχον τὴν ὑγείαν, σωφροσύνην ὀνομάζομεν. ᾿Ανδρίαν δὲ καλοῦμεν, τὴν δικαίαν τοῦ θυμοειδοῦς κίνησιν ὥσπερ αὖ πάλιν θρασύτητα, τὴν ἄδικόν τε καὶ ἄτακτον. Δικαιοσύνην δὲ, τὴν ὀρθὴν τῆς ψυχῆς ἡγεμονίαν, καὶ τῶν ὑπηκόων παθῶν τὴν συμμετρίαν. Τοῦ γὰρ ἐπιθυμητικοῦ καὶ θυμοειδοῦς ἢ πρὸς τὸ λογικὸν εὐαρμοστία, καὶ ἡ πρὸς ἄλληλα εὐκρασία, τὴν τῆς δικαιοσύνης ἡμῖν πραγματεύείξαι κτῇσιν. Ἐπειδὴ τοίνυν τίνα τε τὰ τῆς ἀρετῆς βόρια -. μεμαθήκαμεν, καὶ ποίαν ἕκαστον ἔννοιαν ἔχει καὶ δύναμιν, φέρε πάλιν ζητήσωμεν, πῶς ταῦτα τὸν βουλόμενον δυνατὸν κατορθῶσαι, πλούτῳ χρώμενον συνεργῷ, ἣ τὴν πενίαν ἐπέχουρον εἰς τὴν χτῆῇσιν Ἀλλλ' ὁ μὲν πλοῦτος, πολλοὺς ἔχων θορύδους, καὶ φροντίδας παντοδαπὰς, καὶ τριχυμιῶν εἴδη μυρία, ἐπίδουλός ἔστιν, ἀλλ᾽ οὐκ ἐπίκουρος ἀρετῆς. Πῶς γὰρ ἄντις χατορθώσειε σωφροσύνην διηνεκῶς γαστρῖζόμενος, καὶ δυμποσίοις προστετηκὼς, καὶ συσσίτια κἀτασκευάζων, καὶ στιδάσι καὶ τραπέζαις ἐνασχολούδημιουργοὺς, καὶ οἴνους ἀνθοσμίας, καὶ φιάλας, καὶ κύλικας, καὶ ἐκπωμάτων εἴδη παντοδαπὰ, καὶ ὄψων ποικιλίαν ἐν τῇ διανοίᾳ περιφέρων, καὶ χανδὸν τὸν ἄκρατον πίνων, καὶ πέρα τοῦ μέτρου τὴν γαστέρα φορτίζων, καὶ τοῦ μὲν λογικοῦ τὸν σπινθῆρα χατασθδεννὺς, αὔξων δὲ τῇ ὕλῃ τῶν παθῶν τὴν πυρὰν, καὶ τὴν μὲν ἀκόλαστον ἡδονὴν ἐπὶ πλεῖστον ἐξάπτων, τὸν δὲ θυμὸν κατὰ τῶν διακονούντων εἰς Σ ἀκμὴν παραθήγων, καὶ δοῦλον τῶν παθῶν τὸν ἦγεμόνα ποιῶν, καὶ τῆς γαστρὸς ὑπηῤέτην τὸν Δεσπότην ἐργαζόμενος, καὶ εἰς ἀνδραποδώδεις χατασύρων ἔπιθυμίας τὸν τοῦ ζώου τὴν ἡγεμονίαν παρὰ τοῦ πεποιηκότος δεξάμενον, καὶ αἰχμάλωτον παραδιδοὺς τοῖς ὑπηχύοις τὸν ἄρχοντα, καὶ χατασύρεσθαι τὸν ἡνίοχον παρὰ τῶν ἵππων παρασκευάζων, καὶ τὸν κυδερνήτην τῶν οἰάκων οὐκ ἔτι ἔχεσθαι, καὶ ἅπαν τὸ σκάφος ἰθύνειν, ἀλλὰ ταῖς τῶν παθῶν τρικυμίαις ἐνδιδόναι βαπτιζούσαις τὸ σκάφος, καὶ αὐτὸ ὑποδρύχιον ἐργαζομέναις; Οὐκοῦν ὁ τοιοῦτος οὐ μόνον φρονήσεως ἄμοιρος, ἀλλὰ καὶ παντοδαπαῖς ἀκολασίαις προσκείμενος, οὐ μύνον ἀνδρείας γεγυμνωμένος, ἀλλὰ καὶ ὑπὸ τῶν πολεμίων καθῶν δισμένος. Περὶ γὰρ δικαιοσύνης τί δεξ καὶ λέγειν, καὶ αὐτῶν τῶν ἀντιλεγόντων συνομολογούντων, ὡς ὅ κῆς πλείονος ἐφιέμενος κτήσεως, ἀδέχου καὶ δικαίας διαφορὰν οὐκ ἐθέλει γνωρίζειν, ἀλλὰ τοῖς τοιούτοις, ἄτακτα, ἀόριστα, ἀδιάκριτα πάντα; Ὅτι μὲν οὖν οὐ ῥάδιον πλούτῳ συνεργῷ κεχρημένους χαταρθῶσαι ΄ τὴν ἀρετὴν, καὶ τοῖς λίαν ἐριστικοῖς ῥᾷδιον ἐκ τῶν εἰρημένων καταμαθεῖν " ὅτι δὲ ἡ πενία φιλοσοφίας ἐστὶ συνεργὸς, καὶ οὐδ᾽ ἂν ἄλλως τις τὴν τελεωτάτην Πρῶτον μὲν γὰρ νῶν ἀναγκαίων ἡ σπάνις ὑποχαταχλίνεσθαι τῷ λογικῷ τὰ πάθη καταναγκάζει, καὶ φλεγμαένειν οὐκ ἐᾷ, καὶ κατὰ τοῦ ἡνιόχου σκιρτᾷν, ὃ τοῖς τρυφῶσι καὶ γαστριζομένοις μένη, καὶ τῶν ἔξωθεν θορύδων ἐλευθέρα τυγεἰς ἑαυτὴν νενευχυζα, τό τε οἰκεῖον ἀξίωμα καθορᾷ, καὶ τῶν ὑπηκόων παθῶν τὴν δουλείαν γνωρίζει" καὶ τῆς ἡγεμονίας ἐχομένη, νομοθετεῖ τοῖς ὑπἡκόοις τὴν εὐταξίαν, καὶ κολάζει δι᾽ ἀλλήχων ϑὼν τὴν ἀταξίαν. Καὶ νῦν μὲν ἑπανίστησι τὴν ἐπι- “θυμίαν φλεγμαίνοντε τὖἦ θυμῷ, καὶ τὸ τούτου αύντονον πῇ, ταύτης μαλαχότητι διαλύει" νῦν δὲ μετατίθησι κατὰ ταύτης τὴν τῆς τιμωρίας οἰκονομίαν, καὶ τῇ μάστιγι τοῦ θυμοῦ συστέλλει ταύτης τὴν ἐπὶ τὸ πρόσω φηράν. Συνεργαῦσε ὅδ πάλιν τῷ λογικῷ πρὸς τὴν τῶν παθῶν εὐταξίαν οἱ πόνοι" ἧ γὰρ τῆς ἐνδείας
Tou logikou toigaroun hē hygeia phronēsis onomazetai. Kai sōphrosynēn de palin prosagoreuomen, tēn tōn pathōn eleutherian. Sōon gar palin kai artion tou logikou to phronēma kektēmenou, chalą men ta pathē, kai hyporrhei, kai schedannytai, kai to phlegmainon autōn dialyetai, pheretai de eutaktōs epi tōn hippōn ho hēniochos nous. Tēn tōn pathōn toinyn eutaxian, kai tou hēniochon tēn hygeian, sōphrosynēn onomazomen. ᾿Andrian de kaloumen, tēn dikaian tou thymoeidous kinēsin hōsper au palin thrasytēta, tēn adikon te kai atakton. Dikaiosynēn de, tēn orthēn tēs psychēs hēgemonian, kai tōn hypēkoōn pathōn tēn symmetrian. Tou gar epithymētikou kai thymoeidous ē pros to logikon euarmostia, kai hē pros allēla eukrasia, tēn tēs dikaiosynēs hēmin pragmateueixai ktę̄sin. Epeidē toinyn tina te ta tēs aretēs boria -. memathēkamen, kai poian hekaston ennoian echei kai dynamin, phere palin zētēsōmen, pōs tauta ton boulomenon dynaton katorthōsai, ploutǭ chrōmenon synergǭ, hē tēn penian epechouron eis tēn chtēę̄sin Alll' ho men ploutos, pollous echōn thorydous, kai phrontidas pantodapas, kai trichymiōn eidē myria, epidoulos estin, all᾽ ouk epikouros aretēs. Pōs gar antis chatorthōseie sōphrosynēn diēnekōs gastrizomenos, kai dymposiois prostetēkōs, kai syssitia kataskeuazōn, kai stidasi kai trapezais enascholoudēmiourgous, kai oinous anthosmias, kai phialas, kai kylikas, kai ekpōmatōn eidē pantodapa, kai opsōn poikilian en tę̄ dianoią peripherōn, kai chandon ton akraton pinōn, kai pera tou metrou tēn gastera phortizōn, kai tou men logikou ton spinthēra chatasthdennys, auxōn de tę̄ hylę̄ tōn pathōn tēn pyran, kai tēn men akolaston hēdonēn epi pleiston exaptōn, ton de thymon kata tōn diakonountōn eis S akmēn parathēgōn, kai doulon tōn pathōn ton ēgemona poiōn, kai tēs gastros hypēretēn ton Despotēn ergazomenos, kai eis andrapodōdeis chatasyrōn epithymias ton tou zōou tēn hēgemonian para tou pepoiēkotos dexamenon, kai aichmalōton paradidous tois hypēchyois ton archonta, kai chatasyresthai ton hēniochon para tōn hippōn paraskeuazōn, kai ton kydernētēn tōn oiakōn ouk eti echesthai, kai hapan to skaphos ithynein, alla tais tōn pathōn trikymiais endidonai baptizousais to skaphos, kai auto hypodrychion ergazomenais? Oukoun ho toioutos ou monon phronēseōs amoiros, alla kai pantodapais akolasiais proskeimenos, ou mynon andreias gegymnōmenos, alla kai hypo tōn polemiōn kathōn dismenos. Peri gar dikaiosynēs ti dex kai legein, kai autōn tōn antilegontōn synomologountōn, hōs ho kēs pleionos ephiemenos ktēseōs, adechou kai dikaias diaphoran ouk ethelei gnōrizein, alla tois toioutois, atakta, aorista, adiakrita panta? Hoti men oun ou rhadion ploutǭ synergǭ kechrēmenous chatarthōsai ΄ tēn aretēn, kai tois lian eristikois rhądion ek tōn eirēmenōn katamathein " hoti de hē penia philosophias esti synergos, kai oud᾽ an allōs tis tēn teleōtatēn Prōton men gar nōn anankaiōn hē spanis hypochatachlinesthai tǭ logikǭ ta pathē katanankazei, kai phlegmaenein ouk eą, kai kata tou hēniochou skirtąn, ho tois tryphōsi kai gastrizomenois menē, kai tōn exōthen thorydōn eleuthera tygeis heautēn neneuchyza, to te oikeion axiōma kathorą, kai tōn hypēkoōn pathōn tēn douleian gnōrizei" kai tēs hēgemonias echomenē, nomothetei tois hypēkoois tēn eutaxian, kai kolazei di᾽ allēchōn ϑōn tēn ataxian. Kai nyn men hepanistēsi tēn epi- “thymian phlegmainonte tyē thymǭ, kai to toutou auntonon pę̄, tautēs malachotēti dialyei" nyn de metatithēsi kata tautēs tēn tēs timōrias oikonomian, kai tę̄ mastigi tou thymou systellei tautēs tēn epi to prosō phēran. Synergause hod palin tǭ logikǭ pros tēn tōn pathōn eutaxian hoi ponoi" hē gar tēs endeias
The health of the rational part, then, is called prudence. Temperance, again, we call freedom from the passions. For when the rational part keeps its mind sound and whole, the passions slacken, ebb, and scatter, their inflammation subsides, and the mind, the charioteer, is carried in good order by its horses. The good order of the passions, then, and the health of the charioteer, we call temperance. Courage we call the just movement of the spirited part, as rashness, on the other hand, is its unjust and disorderly movement. Justice we call the right rule of the soul and the due proportion of the passions that are its subjects. For the harmony of the desiring and spirited parts with the rational part, and their good blend with one another, procure for us the possession of justice. Since, then, we have learned what the parts of virtue are and what sense and power each has, come, let us ask again how one who wishes can achieve them, whether using wealth as a helper or taking poverty as an ally in acquiring them. But wealth, with its many disturbances, its cares of every kind, and its countless kinds of storms, is the plotter against virtue, not its ally. For how could anyone achieve temperance who continually gorges his belly, is devoted to drinking parties, prepares common feasts, busies himself with couches and tables, … makers …, carries about in his mind fragrant wines, bowls, cups, every kind of drinking vessel, and a variety of dishes, drinks unmixed wine with open mouth, loads his belly beyond measure, quenches the spark of reason and feeds the pyre of the passions with fuel, kindles unbridled pleasure to its height, whets his anger to the full against those who serve him, makes the ruler a slave of the passions and the master the servant of the belly, drags down into slavish desires the one who received the rule of the living creature from its maker, hands over the ruler as a captive to his subjects, lets the charioteer be dragged by his horses, and the pilot no longer hold the tillers and steer the whole ship, but give way to the storms of the passions, which swamp the ship and send it under water? Such a man, then, is not only without a share in prudence but devoted to every kind of licentiousness, not only stripped of courage but bound by the hostile passions. And what need is there to speak of justice, when even our opponents agree that one who desires greater possessions will not acknowledge the difference between unjust and just acquisition, but for such people all is disorderly, unbounded, and undistinguished? That it is not easy for those who use wealth as a helper to achieve virtue, even the very contentious can easily learn from what has been said; but that poverty is the helper of philosophy, and that one could not otherwise … the most perfect … For first, the lack of necessities compels the passions to bow beneath the rational part, does not let them become inflamed, and does not let them kick against the charioteer, which happens to those who live in luxury and gorge themselves; and the soul … , free of the disturbances outside, turned in upon itself, sees its own dignity and recognizes the servitude of its subject passions; and keeping hold of its rule, it lays down good order for its subjects and punishes their disorder by means of one another. Now it raises spirit against desire when desire is inflamed, and dissolves the tension of spirit by the softness of desire; now it turns the punishment against desire and checks its forward rush with the whip of spirit. Labors again work with the rational part toward the good order of the passions; for the necessity of want
6.3PG 83
ἀνάγκη. πρὸς φιλοπονίαν ἐγείρει, καὶ τῶν μὲν ἀναγκαΐων ἡ σπάνις προσφέρει τοὺς πόνους, ἡ δὲ τῶν πόνων ταλαιπωρία, τὰ πάθη μαραίναυτξα, φλεγμαίνειν οὐκ ἐᾷ, δαπανῶσα τὰς ὕλας. Τί τοένυν τοῖς δικαίοις, τὴν πενέαν συνεζευγ μένην ὁρῶν, καὶ τὸ τῆς ἀρετῆς ὄργανον διαθάλλεις, ὅμοιον ποιῶν, ὥσπερ ἂν εἴ τις θρόνους μὲν ἐπαινοίη, καὶ βάθρα, καὶ κλίνας, καὶ θύρας, καὶ οἰκοδομη μάτων κάλλη, τὰ δὲ τοῦ οἰχκοδόμου καὶ τέκτονος ὄργανα αχώπτοι, καὶ τοῖς ἄλλοις, δε᾽ ὧν ἐχείνων ἕκαστον γίνετα:; Ὅτι δὲ ἐᾷον διὰ πενίας μᾶλλον, ἣ πχούτου, τὴν ἀρετὴν κατορθῶσαι, μαρτυροῦσι μὲν τῆς ἀσεύείας οἱ τρόῴμοι, μαρτυροῦσι δὲ καὶ οἱ παρ᾽ Ἔλχησι σοφίας δρασθέντες, καὶ τῷ τῆς φύσεω; νόμῳ μόνῳ διδασκάλῳ χρησάμενοι. Διὰ πενίας γὰρ ἅπαντες τὴν ἠθικὴν κατώρθωσαν ἀρετὴν, καὶ ταῦτα τῶν θείων οὐκ ἑπακούσαντες λογίων, τῶν ἄντικρυς βοώντων ".« ξὰν μή τις ἀποτάξηται πᾶσι τοῖς ὑπάρχουσιν αὑτῷ, οὐ δύναταί μου εἶναι μαθητής. » ᾿Δλλλ᾽ ὅμως Ἄρχεσεν αὐτοῖς εἰς διδασκαλίαν ἧἡ φύσις. Μαὶ γὰρ ὁ θεῖος λόγος οὐ καινὰ προσφέρει παιδεύματα, ἀλλὰ τῶν τῆς φύσεως νόμων ἀναμιμνήσκει, καὶ ἃ διέφθειρεν ὁ χρόνος διὰ τὴν τῶν ἀνθρώπῳν ῥᾳστώνην τῆς φύσεως γράμμαπα, ταῦτα ὁ τῆς φύσεως Ποιητὴς διὰ τῶν οἰκείων ἀναγράφει κηρύκων. Εἰ τοίνυν καὶ Σωκράτης, καὶ Διογένης, καὶ ᾿Ανάξαρχος «καὶ οἱ τούτοις παραπλήσιοι, τῆς ᾿θιχῆς ἀρετῆς τὴν κτῆσιν φοοῦήσαντες, τοῦ πλούτου τὴν κτῆσιν ἀπώσαντο, καὶ Ὦ “πενίαν τῆς ἀγαθῆς κτήσεως ἔλαθον συνεργὸν, καὶ ταῦτα τυφλώττοντες περὶ τὴν τῶν δογμάτων ἀλήθειαν, καὶ βασιλείαν οὐρανῶν οὐ προσμένοντες, καὶ «πὸ ὃν ἀγαθὸν ἀχριθδῶς οὐκ εἰδότες, τί τῆς πενίας, ὦ φιλότης, κατηγορεῖς, δι’ ἣν εὔπορος τῆς ἀρετῆς ὁ δρόμος, καὶ ἡ τραχεῖα καὶ προσάντης ὁδὸς εὐπετὴς καὶ ῥᾳδία τοῖς ἀνύουσι γίνεται; ᾿ ᾿Καὶ ταῦτά φαμεν, οὐ τοῦ πλούτου κατηγοροῦντες, οὔτε κακῷ τὸ κακὸν ἰώμενοι " εἰ γὰρ πονηρὸς ὁ πλοῦτος, ἡ βλασφημία κατὰ τοῦ δεδωκότος χωρεζ᾽ ἀλλὰ πλοῦτον μὲν καὶ πενίαν, οἷον ὕλας τινὰς, ἣ ὄργανα, τοῖς ἀνθρώποις παρὰ τοῦ Πεποιηκότος προκεῖσθαΐ φάμεν, διὰ δὲ τούτων τοὺς ἀνθρώπους, οἷόν τινας δημιουργοὺς, ἣ τὸ τῆς ἀρετῆς ἄγαλμα διαπλάττειν, ἣ τὸν τῆς κακίας ἐκτυποῦν ἀνδριάντα. ᾿Αλλὰ διὰ μὲν πλούτου μόλις ἂν ὀλίγα τις ἀρετῆς εἰς κάλλος διαγλύψειε μόρια, διὰ δὲ πενίας καὶ πολλοῖς καὶ πάντα δημιουργεῖν ἐστι δυνατόν. Μὴ τοίνυν σχώπτωμεν τὴν πενίαν τῆς ἀρετῆς τὴν μητέρα, μὴτε μὴν τὸν πλοῦτον διαθάλλωμεν, ἀλλὰ τῶν οὐκ εἰς δέον τούτῳ κεχρημένων χατηγορήσωμεν. Ἑπεὶ καὶ ὁ σίδηρος ἐδήθη μὲν τοῖς ἀνθρώποις, οἰκοδομίας, καὶ γηπονίας, καὶ ναντιλίας συνεργὸς, καὶ τῶν ἄλλων τεχνῶν τῶν κατὰ τὸν βίον ἐπίκουρος. Οἱ δὲ κατ᾽ ἀλλήλων λυττῶντες, οὐκ ἐῶσι τοῦτον μόνον ταῖς ἀναγκαίαις χρείαις ὑπηρετεῖν, ἀλλὰ καὶ τὴν ἀλλήλων σφαγὴν δι᾽ αὐτοῦ μηχανῶνται. Οὐ μὴν διὰ τοῦτο τοῦ σιδήρου χατηγοροῦμεν, ἀλλὰ τῶν κακῶς ἡ τοῦ οἴνου χρῆσις ἐδόθη μὲν τοῖς ἀνθρώποις εἰς εὐφροσύνην, ἀλλὰ οὐ παραφροσύνην καρδίας" οἱ δὲ τὴν ἀμετρίαν τιμῶντες, καὶ οἰνοφλυγίᾳ τες, τὸν εὐφροσύνης γεννήτορα, παραφροσύνης ποιοῦσι πατέρα. ᾿Αλλ' ἡμεῖς τῇ δικαίᾳ ψήφῳ διχάζοντες, τοὺς μὲν κακῶς τῷ θείῳ δώρῳ χρωμένους, οἰνόφλυγας,, καὶ μεθύσους, καὶ πονηροὺς ἀποκαλοῦμεν, τὸν δὲ οἶνον ὡς θεόσδοτον δῶρον θαυμάζομεν. Οὕτω τοιγαροῦν τῷ πλούτῳ καὶ τοῖς χρωμένοις διχάζωμεν, καὶ τὸν μὲν, τῆς κατηγορίας ἐξέλωμεν, τοὺς δὲ, εἰ μὲν οἰκονόμοι τούτου δίκαιοι γένοιντο, ταῖς μεγάλαις στεφανώσωμεν εὐφημίαις " εἰ δὲ τὴν τάξιν ἀμείψαντες, δοῦλοι τοῦ πλούτου φανεῖεν, πᾶν τὸ κελευόμενον δρῶντες, καὶ πᾶσαν πονηρὰν διακονίαν μετιόντες, τὴν πονηρίας γραφὴν κατ᾽ αὐτῶν εἰσενέγκωμεν, ὅτι δεσπόται χειροτονηθέντες. τὴν ἡγεμονίαν διέφθειραν, καὶ τὴν δουλείαν τῆς δεσποτείας ἠλλάξαντο.
anankē. pros philoponian egeirei, kai tōn men anankaïōn hē spanis prospherei tous ponous, hē de tōn ponōn talaipōria, ta pathē marainautxa, phlegmainein ouk eą, dapanōsa tas hylas. Ti toenyn tois dikaiois, tēn penean synezeug menēn horōn, kai to tēs aretēs organon diathalleis, homoion poiōn, hōsper an ei tis thronous men epainoiē, kai bathra, kai klinas, kai thyras, kai oikodomē matōn kallē, ta de tou oichkodomou kai tektonos organa achōptoi, kai tois allois, de᾽ hōn echeinōn hekaston gineta:? Hoti de eąon dia penias mallon, hē pchoutou, tēn aretēn katorthōsai, martyrousi men tēs aseueias hoi troǭmoi, martyrousi de kai hoi par᾽ Elchēsi sophias drasthentes, kai tǭ tēs physeō? nomǭ monǭ didaskalǭ chrēsamenoi. Dia penias gar hapantes tēn ēthikēn katōrthōsan aretēn, kai tauta tōn theiōn ouk hepakousantes logiōn, tōn antikrys boōntōn ".« xan mē tis apotaxētai pasi tois hyparchousin hautǭ, ou dynatai mou einai mathētēs. » ᾿Dlll᾽ homōs Archesen autois eis didaskalian hēē physis. Mai gar ho theios logos ou kaina prospherei paideumata, alla tōn tēs physeōs nomōn anamimnēskei, kai ha diephtheiren ho chronos dia tēn tōn anthrōpǭn rhąstōnēn tēs physeōs grammapa, tauta ho tēs physeōs Poiētēs dia tōn oikeiōn anagraphei kērykōn. Ei toinyn kai Sōkratēs, kai Diogenēs, kai ᾿Anaxarchos «kai hoi toutois paraplēsioi, tēs ᾿thichēs aretēs tēn ktēsin phoouēsantes, tou ploutou tēn ktēsin apōsanto, kai Ō “penian tēs agathēs ktēseōs elathon synergon, kai tauta typhlōttontes peri tēn tōn dogmatōn alētheian, kai basileian ouranōn ou prosmenontes, kai «po hon agathon achrithdōs ouk eidotes, ti tēs penias, ō philotēs, katēgoreis, di’ hēn euporos tēs aretēs ho dromos, kai hē tracheia kai prosantēs hodos eupetēs kai rhądia tois anyousi ginetai? ᾿ ᾿Kai tauta phamen, ou tou ploutou katēgorountes, oute kakǭ to kakon iōmenoi " ei gar ponēros ho ploutos, hē blasphēmia kata tou dedōkotos chōrez᾽ alla plouton men kai penian, hoion hylas tinas, hē organa, tois anthrōpois para tou Pepoiēkotos prokeisthaï phamen, dia de toutōn tous anthrōpous, hoion tinas dēmiourgous, hē to tēs aretēs agalma diaplattein, hē ton tēs kakias ektypoun andrianta. ᾿Alla dia men ploutou molis an oliga tis aretēs eis kallos diaglypseie moria, dia de penias kai pollois kai panta dēmiourgein esti dynaton. Mē toinyn schōptōmen tēn penian tēs aretēs tēn mētera, mēte mēn ton plouton diathallōmen, alla tōn ouk eis deon toutǭ kechrēmenōn chatēgorēsōmen. Hepei kai ho sidēros edēthē men tois anthrōpois, oikodomias, kai gēponias, kai nantilias synergos, kai tōn allōn technōn tōn kata ton bion epikouros. Hoi de kat᾽ allēlōn lyttōntes, ouk eōsi touton monon tais anankaiais chreiais hypēretein, alla kai tēn allēlōn sphagēn di᾽ autou mēchanōntai. Ou mēn dia touto tou sidērou chatēgoroumen, alla tōn kakōs hē tou oinou chrēsis edothē men tois anthrōpois eis euphrosynēn, alla ou paraphrosynēn kardias" hoi de tēn ametrian timōntes, kai oinophlygią tes, ton euphrosynēs gennētora, paraphrosynēs poiousi patera. ᾿All' hēmeis tę̄ dikaią psēphǭ dichazontes, tous men kakōs tǭ theiǭ dōrǭ chrōmenous, oinophlygas,, kai methysous, kai ponērous apokaloumen, ton de oinon hōs theosdoton dōron thaumazomen. Houtō toigaroun tǭ ploutǭ kai tois chrōmenois dichazōmen, kai ton men, tēs katēgorias exelōmen, tous de, ei men oikonomoi toutou dikaioi genointo, tais megalais stephanōsōmen euphēmiais " ei de tēn taxin ameipsantes, douloi tou ploutou phaneien, pan to keleuomenon drōntes, kai pasan ponēran diakonian metiontes, tēn ponērias graphēn kat᾽ autōn eisenenkōmen, hoti despotai cheirotonēthentes. tēn hēgemonian diephtheiran, kai tēn douleian tēs despoteias ēllaxanto.
rouses to industry; the lack of necessities brings labors, and the hardship of labors, withering the passions, does not let them become inflamed, consuming their fuel. Why then, seeing poverty yoked to the righteous, do you slander the instrument of virtue, acting like someone who praised thrones, benches, beds, doors, and the beauties of buildings, but mocked the tools of the builder and carpenter and the other things by which each of them is made? That it is easier to achieve virtue through poverty than through wealth, the nurslings of piety bear witness, and so do those among the Greeks who loved wisdom and used the law of nature alone as their teacher. For all of them achieved moral virtue through poverty, and that without hearing the divine oracles, which cry out plainly: "Unless one renounces all that he has, he cannot be my disciple." Yet nature sufficed them for teaching. For the divine word does not bring new teachings, but reminds us of the laws of nature; and the letters of nature that time destroyed through the slackness of human beings, the Maker of nature writes again through his own heralds. If, then, Socrates, Diogenes, Anaxarchus, and those like them, caring for the acquisition of moral virtue, rejected the acquisition of wealth and took poverty as a helper of the good acquisition, and that while blind to the truth of doctrines, not awaiting the kingdom of heaven, and not knowing precisely the good that truly is, why, my friend, do you accuse poverty, through which the course of virtue is easy, and the rough and steep road becomes smooth and easy for those who travel it? And we say this not to accuse wealth, nor to cure evil with evil; for if wealth were evil, the blasphemy would pass to the giver; but we say that wealth and poverty are set before human beings by the Maker like materials or tools, and that through them human beings, like craftsmen, either fashion the statue of virtue or mould the image of vice. But through wealth one could hardly carve a few parts of virtue into beauty, while through poverty it is possible for many to fashion all of it. Let us not, then, mock poverty, the mother of virtue, nor slander wealth, but accuse those who do not use it as they should. For iron too was given to human beings as a helper in building, farming, and seafaring, and as an ally of the other arts of life. But those who rage against one another do not let it serve necessary uses alone, but contrive one another's slaughter by it. Yet we do not therefore accuse iron, but those who use it badly. So too the use of wine was given to human beings for gladness, but not for madness of heart; but those who honor excess and … drunkenness make the begetter of gladness the father of madness. But we, judging with a just vote, call those who misuse the divine gift drunkards, sots, and wicked, while we admire wine as a God-given gift. So let us judge between wealth and those who use it: let us acquit the one of the charge, and crown the others with great praise if they become just stewards of it; but if they change the order and appear as slaves of wealth, doing all it commands and performing every wicked service, let us bring the indictment of wickedness against them, because, appointed masters, they ruined their rule and exchanged mastery for slavery.
6.4PG 83
Αλλ᾽ ἴσως ἄν τις εἴποι τῶν μόνον τοῖς καλῶς λεγομένοις ἀντιλέγειν ἐπισταμένων " Τίνος χάριν οὐ πᾶσιν ἀνθρώποις τοῦ πλούτου τὴν κτῆσιν ὁ Ποιητὴς ἐδωρήσατο, ἀλλὰ τοῖς μὲν πλοῦτον συνέζευξε,, τοῖς δὲ πενίαν συνεχλήρωσε, καὶ πολλῆς ἀνωμαλίας πλήρη τὸν βίον πεποίηκεν; Ὃν ἡδέως ἂν ἐροίμην, τί δήποτε τοῖς «οὔ σώματος μέλεσιν, οὐ τὴν αὐτὴν ἅπασι δέδωκεν ὁ Δημιουργῆσας ἐνέργειαν, ἀλλ᾽ ὀφθαλμοῖς μὲν χρωμάτων καὶ σχημάτων διάκρισιν ἐνεχείρισεν, ἀκοαῖς δὲ φωνῶν καὶ ψόφων εἰδέναι διαφορὰν, τὰς δὲ ῥῖνας ἀτμῶν ἀντιλαμθάνεσθαι, καὶ τοῦ ἡδέος τὸ δυσῶδες διακρίνειν, τὴν δὲ γλῶτταν ταῖς τῶν γεύσεων ποιότησι δικάζειν, καὶ γλυκέος καὶ ὀξέος, δριμέος τε καὶ πικροῦ, καὶ πιμελώδου : τὸ διάφορον εἰδέναι, καὶ τοῖς μὲν ποσὶ τὴν βαδιστιχὴν δέδωκε δύναμιν, ταῖς δὲ ᾿χερσὶ τὴν παντοδαπὴν ἀπἐνειμεν ἐργασίαν, καὶ γαστέρα μὲν τροφῆς δοχεῖον, ἧπαρ δὲ τροφῆς καθαρτήριον, ἐγκέφαλον δὲ μνελῶν Α θησαυρὸν, πηγὴν δὲ θερμότητος τὴν καρδίαν, καὶ ταῖς μὲν ἀρτηρίαις ἐναπέχλεισε τὸ πνεῦμα,, τὰς δὲ φλέδας ἀγωγοὺς ἀπέφηνεν αἵματος, καὶ ἄλλῳ ἄλλην ἐνέργειαν ἐνέφυσε μορίῳ; Καὶ μὴν ἅπαντα τὰ εἰρημένα, καὶ ὅσα σεσίγηται, εἰς ἑνὸς σώματος συντελεῖ τελειότητα " ἀλλ᾽ ὅμως ἕχαστον καὶ ἰδιόν τι πεπίστευται, καὶ τῷ κοινῷ σνντελεῖ. γὰρ ποδηγεῖ μὲν τοὺς πόδας, καὶ τὸ λεῖον αὖτοῖς ὑποδείκνυσι, καὶ τῶν τραχυτέρων ἀποτρέπει χωρίων, φέρεται δὲ ὑπὸ ποδῶν. Καὶ ἀκοὴ δὲ χτύποὺς δεχομένη, διεγείρει τὴν ὄψιν εἰς θεωρίαν, διὰ δὲ τῆς ὄψεως μανθάνει τῶν κτύπων τοὺς ποιητάς. Καὶ ἵνα τῇ ἀποστολικῇ μαρτυρίᾳ τοὺς εἰρημένους βεδαιώσωμεν λόγους, «Οὐ δύναται ὀφθαλμὸς εἰπεῖν τῇ χειρί᾽ Χρείαν σὴν οὐκ ἔχω ἢ πάλιν ἡ κεφαλὴ τοῖς ποσί" Χρείαν ὑμῶν οὐκ ἔχω" ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστι, καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι, τούτοις περισσοτέραν τιμὴν περιτίθεμεν. » Καὶ οὐδεὶς ἐδυσχέρανςε πώποτε, διάφορον βλέπων ἐν τοῖς μέλεσι τὴν ἐνέργειαν, εἰ μὴ κομιδῇ παραπαίοι " ἀλλὰ καὶ στέργει καὶ θαυμάζει τὸν Ποιητὴν, οὕτω σοφῶς ἔκαστα διαχρίναντα, καὶ ἑκάστῳ τὴν ἁρμότκαὶ τὴν ἰδίαν κοινὴν ποιησάμενον. Οὔτε γὰρ ὄψις μόνη τῶν ὁρατῶν ἀπολαύει, οὔτε ἀκοὴ τῶν ἀχουστῶν, οὔτε τὸ στόμα τῶν γεύσεων, οὔτε ἡ ῥὶν τῶν ὀσφρήσεων, οὔτε οἱ πόδες βαδίσεως, οὔτε ἐργασίας αἱ χεῖρες, οὔτε τροφῆς ἢ γαστὴρ, οὔτε θερμότητος ἡ καρδία, οὔτε αἰσθήσεως ὁ ἐγκέφαλος’ ἀλλ᾽ ἰδιάζουσαν μὲν ἕχαστον ἔχει τὴν ἐνέργειαν, τῷ δὲ κοινῷ συνεισφέρει τὴν ὠφέλειαν. Καὶ τὸ μὲν ἅπαν θερμαίνει τὸ σῶμα͵, τὸ δὲ ἅπαν τρέφει" τὸ δὲ ἄλλον τινὰ φόρον παντὶ προσφέρει τῷ ζώῳ " καὶ τὸ ποικίλον τῆς ἐνεργείας εἰς ἅπαντα μὲν τὰ τοῦ σώματος μεμέρισται μόρια, ἀπολαύει δὲ ἀλλήλων πάντα, καὶ γίνεται ἡ χρεία κοινῆ. Καὶ οὔτε ἀκοὴ ἀγανακτεῖ μὴ ὁρῶσα, οὔτε ὀφθαλμὸς δυσχεραίνει τῷ μὴ ἀκχούειν, ἀλλ᾽ ἕχαστον στέργει τοὺς ὄρους τῆς φύσεως, καὶ τὴν εἰσφορὰν ἀποδίδωσιν, ἣν ἐξ ἀρχῆς φέρειν ἐτάχθη. Σὺ δὲ λίαν ἀγανακτεῖς, ὅτι μὴ πάντες οἱ ἄνθρωποι τοῖς τοῦ πλούτου ῥεύμασι περικλύζονται,, καὶ οἰκίας οἰκοῦσι λομπρὰς, καὶ χιτώνων καὶ ἐφεστρίδων περιφανείᾳ χοσμοῦσι τὸ σῶμα, καὶ ἐφ᾽ ἵππων καὶ ἡμιόνων ὀχούμενοι, πολλοὺς ἔχουσι τοὺς ἦγον μένους, καὶ ἑπομένους, καὶ θεραπόντων ἑσμὸν ταῖς θεραπείαις διαχονοῦντα, καὶ κλίνας χρυσοπάστους, καὶ στρωμνὴν μαλακὴν καὶ διαῤῥέουσαν, καὶ ὀψοποιῶν μαγγανείας, καὶ ἡδονῶν ἐπινοίας, καὶ χλιδὴν πανταχόθεν προσφερομένην, καὶ τὰς ἡδονὰς ἐξάπτουσαν. Καὶ πῶς ἄν τις ἐκτήσατο σωφροσύνην τοσούτους αὐτῇ πολεμίους ἐγείρων, ἐξ ἁπάντων αὐτὴν τῶν τῆς ψυχῆς καὶ τοῦ σώματος ἐξελαύνων μορίων; Πῶς δ᾽ ἂν φρονήσεως ἐν ἕξει γένοιτ᾽ ἂν ἄνθρωπος, τοσούτοις
All᾽ isōs an tis eipoi tōn monon tois kalōs legomenois antilegein epistamenōn " Tinos charin ou pasin anthrōpois tou ploutou tēn ktēsin ho Poiētēs edōrēsato, alla tois men plouton synezeuxe,, tois de penian synechlērōse, kai pollēs anōmalias plērē ton bion pepoiēken? Hon hēdeōs an eroimēn, ti dēpote tois «ou sōmatos melesin, ou tēn autēn hapasi dedōken ho Dēmiourgēsas energeian, all᾽ ophthalmois men chrōmatōn kai schēmatōn diakrisin enecheirisen, akoais de phōnōn kai psophōn eidenai diaphoran, tas de rhinas atmōn antilamthanesthai, kai tou hēdeos to dysōdes diakrinein, tēn de glōttan tais tōn geuseōn poiotēsi dikazein, kai glykeos kai oxeos, drimeos te kai pikrou, kai pimelōdou : to diaphoron eidenai, kai tois men posi tēn badistichēn dedōke dynamin, tais de ᾿chersi tēn pantodapēn apeneimen ergasian, kai gastera men trophēs docheion, hēpar de trophēs kathartērion, enkephalon de mnelōn A thēsauron, pēgēn de thermotētos tēn kardian, kai tais men artēriais enapechleise to pneuma,, tas de phledas agōgous apephēnen haimatos, kai allǭ allēn energeian enephyse moriǭ? Kai mēn hapanta ta eirēmena, kai hosa sesigētai, eis henos sōmatos syntelei teleiotēta " all᾽ homōs hechaston kai idion ti pepisteutai, kai tǭ koinǭ snntelei. gar podēgei men tous podas, kai to leion autois hypodeiknysi, kai tōn trachyterōn apotrepei chōriōn, pheretai de hypo podōn. Kai akoē de chtypous dechomenē, diegeirei tēn opsin eis theōrian, dia de tēs opseōs manthanei tōn ktypōn tous poiētas. Kai hina tę̄ apostolikę̄ martyrią tous eirēmenous bedaiōsōmen logous, «Ou dynatai ophthalmos eipein tę̄ cheiri᾽ Chreian sēn ouk echō ē palin hē kephalē tois posi" Chreian hymōn ouk echō" alla pollǭ mallon ta dokounta melē tou sōmatos asthenestera hyparchein anankaia esti, kai ha dokoumen atimotera einai, toutois perissoteran timēn peritithemen. » Kai oudeis edyscheranse pōpote, diaphoron blepōn en tois melesi tēn energeian, ei mē komidę̄ parapaioi " alla kai stergei kai thaumazei ton Poiētēn, houtō sophōs ekasta diachrinanta, kai hekastǭ tēn harmotkai tēn idian koinēn poiēsamenon. Oute gar opsis monē tōn horatōn apolauei, oute akoē tōn achoustōn, oute to stoma tōn geuseōn, oute hē rhin tōn osphrēseōn, oute hoi podes badiseōs, oute ergasias hai cheires, oute trophēs ē gastēr, oute thermotētos hē kardia, oute aisthēseōs ho enkephalos’ all᾽ idiazousan men hechaston echei tēn energeian, tǭ de koinǭ syneispherei tēn ōpheleian. Kai to men hapan thermainei to sōma͵, to de hapan trephei" to de allon tina phoron panti prospherei tǭ zōǭ " kai to poikilon tēs energeias eis hapanta men ta tou sōmatos memeristai moria, apolauei de allēlōn panta, kai ginetai hē chreia koinē. Kai oute akoē aganaktei mē horōsa, oute ophthalmos dyscherainei tǭ mē akchouein, all᾽ hechaston stergei tous orous tēs physeōs, kai tēn eisphoran apodidōsin, hēn ex archēs pherein etachthē. Sy de lian aganakteis, hoti mē pantes hoi anthrōpoi tois tou ploutou rheumasi periklyzontai,, kai oikias oikousi lompras, kai chitōnōn kai ephestridōn periphaneią chosmousi to sōma, kai eph᾽ hippōn kai hēmionōn ochoumenoi, pollous echousi tous ēgon menous, kai hepomenous, kai therapontōn hesmon tais therapeiais diachonounta, kai klinas chrysopastous, kai strōmnēn malakēn kai diarrheousan, kai opsopoiōn manganeias, kai hēdonōn epinoias, kai chlidēn pantachothen prospheromenēn, kai tas hēdonas exaptousan. Kai pōs an tis ektēsato sōphrosynēn tosoutous autę̄ polemious egeirōn, ex hapantōn autēn tōn tēs psychēs kai tou sōmatos exelaunōn moriōn? Pōs d᾽ an phronēseōs en hexei genoit᾽ an anthrōpos, tosoutois
But perhaps one of those who know only how to contradict what is well said might say: "Why did the Maker not give the possession of wealth to all human beings, but yoked wealth to some and allotted poverty to others, and made life full of great unevenness?" I would gladly ask him why the Creator did not give the same activity to all the members of the body, but entrusted to the eyes the discernment of colors and shapes, to the ears the knowledge of the difference of voices and sounds, to the nostrils the perception of odors and the distinguishing of foul from pleasant, to the tongue the judging of the qualities of tastes and the knowledge of the difference between sweet and sour, sharp, bitter, and fatty; gave the feet the power of walking and assigned to the hands work of every kind; made the belly the receptacle of food, the liver the purifier of food, the brain the treasury of marrow, and the heart the spring of heat; shut up breath in the arteries and made the veins channels of blood; and implanted a different activity in each part? And yet all that has been mentioned, and all that has been passed over in silence, contributes to the perfection of one body; but each has been entrusted with something of its own and contributes to the common good. For the eye guides the feet, shows them the smooth ground, and turns them from rougher places, but is carried by the feet. The hearing receives noises and rouses the sight to look, and through the sight learns who made the noises. And to confirm what has been said by the apostolic testimony: "The eye cannot say to the hand, 'I have no need of you,' nor again the head to the feet, 'I have no need of you'; but much rather the members of the body that seem to be weaker are necessary, and those we think less honorable we clothe with greater honor." And no one has ever been vexed at seeing different activities in the members, unless he is quite out of his mind; rather he loves and admires the Maker who so wisely distinguished each and gave each … and made its own activity common. For the sight does not alone enjoy what is seen, nor hearing what is heard, nor the mouth tastes, nor the nose smells, nor the feet walking, nor the hands work, nor the belly food, nor the heart heat, nor the brain sensation; but each has its particular activity and contributes its benefit to the common good. One warms the whole body, another nourishes the whole, another brings some other tribute to the whole creature; the variety of activity is divided among all the parts of the body, but all enjoy one another, and the use becomes common. Hearing is not indignant that it does not see, nor is the eye vexed that it does not hear, but each loves the bounds of its nature and pays the contribution it was appointed from the beginning to pay. But you are very indignant that not all human beings are flooded with the streams of wealth, live in splendid houses, adorn their bodies with the splendor of tunics and cloaks, ride on horses and mules, have many going before and following, a swarm of servants attending to their service, gold-spangled beds, soft and flowing bedding, the tricks of cooks, the inventions of pleasures, and luxury brought from every side and kindling the pleasures. And how could anyone acquire temperance who raises so many enemies against it and drives it out of all the parts of soul and body? How could a man come to the habit of prudence with so many
6.5PG 83
σωφροσύνην, χἀὶ δικαιοσύνην, χοαὶ ἀνδρείαν, καὶ φρόνησιν, ὧν οὐδὲ τὰς προσηγορίας ἀκούειν ἀνέχονται; Πῶς ἂν ὁ πλοῦτος ὑφ᾽ ἁπάντων ἐχτήθη, πάντων ὁμοτιμίᾳ τετιμημένων; Πῶς δ᾽ ἂν ἴσονομίας οὔσης, καὶ χρημάτων ὁμοίως ἅπαντες εὐποροῦντες, τῶν ἀναγκαίων ἀπήλαυσαν; ἣ τίς ἂν διακονεῖν ἠνέσχετο, τὴν αὐτὴν ἔχων περιουσίαν; Τίς ἐσχάρᾳ προσεδρεύειν, καὶ ὄψα κατασκευάζειν, οὐκ καὶ μάττειν, καὶ πέπτειν, καὶ πυρὸς ἀνἐχεσθαι φλέγοντος; Τίς δ᾽ ἂν βοῦς ἀροτῆρας ὑπὸ ζυγὸν ἤγαγε, καὶ γῆν ὀνεούργησε. καὶ σπέρματα κατέθαλε, καὶ βλαστήσαντα καὶ ἀχμάσαντα τεμὼν, τῇ Β ἅλῳ παρέδωκε, καὶ τῶν ἀχύρων ἀπέχρινε, μὴ τῆς πενίας ἐπὶ τοὺς πόνους ὠθούσης; Τίς ἂν λιθοτομίαις προσήδρευσε, καὶ τῶν λίθων τὰς ὕλας ταῖς οἰκοδομίαις προσήνεγκε, καὶ εὖ καὶ καλῶς συναρμόσας τὰς οἰκίας ἐτεκτήνατο, μὴ τῆς ἐνδείάς γυττούσης, καὶ πρὸς ἐργασίαν κινούσης; Τίς ἂν ἐμπορίαν, καὶ ναυτιχὴν φιλοπονίαν; τίς ὑφαντικὴν καὶ σχυτοτομιχήν; τίς χεραμευτιχὴν καὶ χαλκευτικήν; Εἰ γὰρ ἴση ἣν τῶν χρημάτων ἡ κτῆσις, οὐκ εἴα διακονεῖν ἑτέρῳ τὸν ἕτερον ἀλλὰ δυοῖν θάτερον ἀνάγκη. ἣ τῶν ἀνθρώπων ἕκαστος πᾶσαν μετὰ σπουδῆς μετήει διὰ τὴν χρείαν τέχνην, ἣ ἅπαντες ἂν κατὰ ταυτὸ τῇ σπάνει τῶν ἀναγκαίων διεφθάρημεν θτι δὲ πάσας ἄνθρωπον ἕνα μετελθεῖν τἐέχνὰς τῶν ἀδυνάτων, οὗ δεῖ λόγων, μαρτυρούσης τῆς πείρας. Δύο γὰρ εἴ τις κατὰ ταυτὸ μαθεῖν ἐθελήσειεν, ἀμφοτέρας ἀπόλλυσι, θατέρας τῇ ἑτέρᾳ λυμαινομένης. Εἰς ἄμφω γὰρ ἡ διάνοια μεριζομένη, καὶ ἀμφοτέρων ἐπιλαδέσθαι μὴ δυναμένη, τινὰ μὲν "ἐξ ἀμφοῖν ἐχμάττεται μόρια, ἀχριδή δὲ καὶ τελείαν οὐδὲ μιᾶς τὴν γνῶσιν εἰσδέχεται. Ὑπελείπετο τοίνυν ἅπαντας πανολεθρίαν ὑπομεῖναι, διὰ τὴν ἴσην τῶν ᾿χρημάτων εὐπορίαν, καὶ συμδῆναι ταυτὸν τοῖς τῷ χόρῳ τῶν σιτίων τὴν ἧδονὴν ἀφανίζονσι. Καὶ γὰρ ἐκεῖνοι τῇ συνεχείᾳ τῶν ὄψων τὰς ὀρέξεις ἀμδλύνουσι᾽ καὶ οὗτοι, διὰ τὸν τῶν χρημάτων ἔρωτα, καὶ τῶν ἀναγκαίων ἐνδεεῖς γίνεσθαι ποθοῦσι, καὶ τὸν μετὰ χρημάτων ὄλεθρον τῆς μετὰ πενίας προτιμῶσι ζωῇς. ᾿λλλὰ τούτους μὲν ληρεῖν καταλίπωμεν, ἡμεῖς δὲ κἀνταῦθα τὴν τοῦ Θεοῦ κηδεμονίαν ἐπιδείξωμεν, καὶ τὴν καλουμένην παρ᾽ αὐτῶν ἀνωμαλίαν, ζωῆς θυμήρους ἀφορμὴν, καὶ πολιτείας ἀρίστης ὑπόθεσιν ἀποφήνωμεν. Ὁ γὰρ τῶν ὅλων πρύτανις ἰσότητα Πρῶτον μὲν γὰρ κοινὸν ἄπασι τὴν γῆν ἔδαφος αὶ ἔδωκε, κοινὴν ἑστίαν, καὶ τροφὸν, καὶ μητέρα, καὶ τάφον, μίαν διαπλάσεως ἀφορμὴν, τὸν χοῦν τὸν προπάτορα, κοινὸν ὄροφον τὸν οὐρανὸν ἐξέτεινεν. Ἥλιον, καὶ σελήνην, καὶ τοὺς ἄλλους φωστῇρας, οἷόν τίνας λαμπαδηφόρους, κοινοὺς ἐδωρήσατο" ἀέρα ϑέσον ἐξέχεε, κοινόν τινα καὶ τοῦτον πλοῦτον πᾶσιν ὁμοίως προτεθειχώς. Οὔτε γὰρ σπῶσιν αὐτὸν κλέον τῶν πενήτων οἱ πλούσιοι, ἀλλὰ τὴν ἔσην μοῖβαν κάνταῦθα ἡ πενία λαμόάνει, μᾶλλον δὲ πλείονα " κλείους γὰρ ταύτης οἱ τρόφιμοι, καὶ τὰς αἰσθήσεις ἐῤῥωμενεστέρας ἔχοντες, καὶ τῶν περιττῶν φορτίων ἀπηλλαγμένας. Ποταμοὶ καὶ πηγαὶ, χηοινὰ πάλιν ἅπασιν ἀναδλύζουσι νάματα καὶ τὰ σώματα δὲ πάλιν ἴσα καὶ τούτοις κἀκείνοις ἐδημιούργησε " μᾶλλον δὲ κἀνταῦθα πλεονεκτοῦσιν οἱ πένητες" ἐῤῥωμενέστερα γὰρ τὰ τούτων. "Ἔνδεια γὰρ μήτηρ ὑγείας, κατὰ τὸν σοφώτατον τῶν ἰατρῶν" καὶ πόνοι, καὶ γυμνασίαι, συνεργοὶ ὑγείας, κατὰ τὸν αὐτὸν τοῦτον διδάσκαλον. Καὶ αἱ ψυκαὶ δὲ καὶ τούτων κἀκείνων, τὴν αὐτὴν φύσιν ἂν ἔχουσι" μία κυήσεως ἀφορμὴ καὶ “ηύτοις κἀκείνοι:, μιᾶς δημιουργίας ὁ γάμος ὑπόθεσις, ἴσοι τῆς χνήσεως οἱ μῆνες. Οὐ γὰρ αἰδεΐται τῶν χρημάτων τὴν περιουσίαν ὁ χρόνος, οὐδὲ ἀνέχεται, τὸν πλοῦτον αἰσχυνόμενος, πρὸ τῶν κειμένων ὅρων παραπέμψαι τὸ βοέφος, ἢ πλείονα χρόνον ἐγχαϑεῖρξαι τῇ μήτρᾳ " ἀλλ᾽ ὁμοίως καὶ τὸ τοῦ πλουτοῦντος καὶ τὸ τοῦ πενομένου προέρχεται. Ὧδῖνες ἢγοῦνται καὶ τούτου κἀκείνου, μᾶλλον δὲ, εἰ τῇ πείρᾳ πιστεύεις, ῥάων ὁ τόκος τῆς πενομένης, καὶ μείους αἱ ὠδῖνες, Ἧ γὰρ περὶ τὸ πονεῖν συνήθεια δωρεῖται τὴν εὐκολίαν, Διὸ καὶ ταῖς τρυφώσαις ἰατρῶν παῖδες ἐν ταῖς πρὸ τῆς κυήσεως ἡμέραις ἀναγκαῖον ἐπιφέρουσι πόνον. Οὐκοῦν ὁμοίως μὲν χύουτιν, οὐκ ὁμοίως δὲ τίχτονσιν, ἀλλ᾽ ἔνθα μὲν ἡ τοῦ πλούτου παραμυθία, πλείων ἡ δυσκολία, ἔνθα
sōphrosynēn, chai dikaiosynēn, choai andreian, kai phronēsin, hōn oude tas prosēgorias akouein anechontai? Pōs an ho ploutos hyph᾽ hapantōn echtēthē, pantōn homotimią tetimēmenōn? Pōs d᾽ an isonomias ousēs, kai chrēmatōn homoiōs hapantes euporountes, tōn anankaiōn apēlausan? hē tis an diakonein ēnescheto, tēn autēn echōn periousian? Tis escharą prosedreuein, kai opsa kataskeuazein, ouk kai mattein, kai peptein, kai pyros anechesthai phlegontos? Tis d᾽ an bous arotēras hypo zygon ēgage, kai gēn oneourgēse. kai spermata katethale, kai blastēsanta kai achmasanta temōn, tę̄ B halǭ paredōke, kai tōn achyrōn apechrine, mē tēs penias epi tous ponous ōthousēs? Tis an lithotomiais prosēdreuse, kai tōn lithōn tas hylas tais oikodomiais prosēnenke, kai eu kai kalōs synarmosas tas oikias etektēnato, mē tēs endeias gyttousēs, kai pros ergasian kinousēs? Tis an emporian, kai nautichēn philoponian? tis hyphantikēn kai schytotomichēn? tis cherameutichēn kai chalkeutikēn? Ei gar isē hēn tōn chrēmatōn hē ktēsis, ouk eia diakonein heterǭ ton heteron alla dyoin thateron anankē. hē tōn anthrōpōn hekastos pasan meta spoudēs metēei dia tēn chreian technēn, hē hapantes an kata tauto tę̄ spanei tōn anankaiōn diephtharēmen thti de pasas anthrōpon hena metelthein teechnas tōn adynatōn, hou dei logōn, martyrousēs tēs peiras. Dyo gar ei tis kata tauto mathein ethelēseien, amphoteras apollysi, thateras tę̄ heterą lymainomenēs. Eis amphō gar hē dianoia merizomenē, kai amphoterōn epiladesthai mē dynamenē, tina men "ex amphoin echmattetai moria, achridē de kai teleian oude mias tēn gnōsin eisdechetai. Hypeleipeto toinyn hapantas panolethrian hypomeinai, dia tēn isēn tōn ᾿chrēmatōn euporian, kai symdēnai tauton tois tǭ chorǭ tōn sitiōn tēn hēdonēn aphanizonsi. Kai gar ekeinoi tę̄ synecheią tōn opsōn tas orexeis amdlynousi᾽ kai houtoi, dia ton tōn chrēmatōn erōta, kai tōn anankaiōn endeeis ginesthai pothousi, kai ton meta chrēmatōn olethron tēs meta penias protimōsi zōę̄s. ᾿llla toutous men lērein katalipōmen, hēmeis de kantautha tēn tou Theou kēdemonian epideixōmen, kai tēn kaloumenēn par᾽ autōn anōmalian, zōēs thymērous aphormēn, kai politeias aristēs hypothesin apophēnōmen. Ho gar tōn holōn prytanis isotēta Prōton men gar koinon apasi tēn gēn edaphos ai edōke, koinēn hestian, kai trophon, kai mētera, kai taphon, mian diaplaseōs aphormēn, ton choun ton propatora, koinon orophon ton ouranon exeteinen. Hēlion, kai selēnēn, kai tous allous phōstę̄ras, hoion tinas lampadēphorous, koinous edōrēsato" aera ϑeson exechee, koinon tina kai touton plouton pasin homoiōs protetheichōs. Oute gar spōsin auton kleon tōn penētōn hoi plousioi, alla tēn esēn moiban kantautha hē penia lamoanei, mallon de pleiona " kleious gar tautēs hoi trophimoi, kai tas aisthēseis errhōmenesteras echontes, kai tōn perittōn phortiōn apēllagmenas. Potamoi kai pēgai, chēoina palin hapasin anadlyzousi namata kai ta sōmata de palin isa kai toutois kakeinois edēmiourgēse " mallon de kantautha pleonektousin hoi penētes" errhōmenestera gar ta toutōn. "Endeia gar mētēr hygeias, kata ton sophōtaton tōn iatrōn" kai ponoi, kai gymnasiai, synergoi hygeias, kata ton auton touton didaskalon. Kai hai psykai de kai toutōn kakeinōn, tēn autēn physin an echousi" mia kyēseōs aphormē kai “ēutois kakeinoi:, mias dēmiourgias ho gamos hypothesis, isoi tēs chnēseōs hoi mēnes. Ou gar aideïtai tōn chrēmatōn tēn periousian ho chronos, oude anechetai, ton plouton aischynomenos, pro tōn keimenōn horōn parapempsai to boephos, ē pleiona chronon enchaϑeirxai tę̄ mētrą " all᾽ homoiōs kai to tou ploutountos kai to tou penomenou proerchetai. Hōdines ēgountai kai toutou kakeinou, mallon de, ei tę̄ peirą pisteueis, rhaōn ho tokos tēs penomenēs, kai meious hai ōdines, Hē gar peri to ponein synētheia dōreitai tēn eukolian, Dio kai tais tryphōsais iatrōn paides en tais pro tēs kyēseōs hēmerais anankaion epipherousi ponon. Oukoun homoiōs men chyoutin, ouk homoiōs de tichtonsin, all᾽ entha men hē tou ploutou paramythia, pleiōn hē dyskolia, entha
… temperance, justice, courage, and prudence, whose very names they cannot bear to hear? How could wealth have been acquired by all, if all were honored with equal honor? How, if there were equal shares and all were equally rich in money, would they have enjoyed the necessities? Who would have consented to serve, having the same abundance? Who would sit by the hearth and prepare dishes, … knead, bake, and endure the burning fire? Who would have put plough-oxen under the yoke, tilled the earth, sown seed, and when it sprouted and ripened, cut it, handed it over to the threshing floor, and separated it from the chaff, if poverty did not push him to the labors? Who would have kept at the stone quarries, brought the material of stone to the building works, fitted it well and fittingly, and built houses, if want did not goad him and move him to work? Who would have taken up trade and the toil of seafaring? Who weaving and shoemaking? Who pottery and smithing? For if the possession of money were equal, it would not let one serve another; but one of two things would necessarily follow: either each human being would pursue every art zealously because of need, or all of us together would have perished from lack of necessities. That it is impossible for one man to pursue all the arts needs no argument, since experience bears witness. For if anyone wishes to learn two at the same time, he loses both, the one harming the other. For the mind, divided between both and unable to grasp both, takes the impress of some parts of each, but receives a precise and perfect knowledge of neither. It would remain, then, for all to suffer utter ruin because of the equal abundance of money, and the same would happen to them as to those who destroy the pleasure of food by satiety. For they dull their appetites by the constant succession of dishes; and these, for love of money, would long to be in want of necessities and would prefer ruin with money to life with poverty. But let us leave these men to their nonsense, and let us show God's care here too, and prove that what they call unevenness is a source of agreeable life and the basis of the best polity. For the ruler of all things … equality. First, he gave the earth to all as a common ground, a common hearth, nurse, mother, and tomb; one origin of their forming, the dust, their forefather; and he stretched out heaven as a common roof. He gave the sun, the moon, and the other lights as common torchbearers; he poured out the air between, setting this too before all alike as a common wealth. For the rich do not draw in more of it than the poor; poverty receives an equal share here too, or rather a greater one, for its nurslings breathe more, having stronger senses, freed from superfluous burdens. Rivers and springs again pour forth common streams for all; and he made their bodies equal for these and those; or rather here too the poor have the advantage, for theirs are stronger. For "want is the mother of health," according to the wisest of the physicians; and labors and exercise are helpers of health, according to the same teacher. And the souls of both have the same nature; there is one origin of conception for both; marriage is the basis of one making; the months of pregnancy are equal. For time does not respect abundance of money, nor, out of shame before wealth, consent to send forth the infant before the set bounds or shut it up longer in the womb; but the child of the rich and of the poor comes forth alike. Pains go before both; or rather, if you trust experience, the poor woman's delivery is easier and her pains fewer. For the habit of labor gives ease. That is why the physicians impose necessary exercise on women living in luxury in the days before the birth. So they conceive alike but do not give birth alike; but where there is the consolation of wealth, the difficulty is greater, and where
6.6PG 83
ὃΣ τῶν ἀναγκαίων ἣ ἔνδεια, ἡ φύσις ἐπιχουρεῖ τῇ εὐκολίᾳ ψυχαγωγοῦσα " μᾶλλον δὲ, ὁ τῆς φύσεως Ποιητὴς οὕτω κεράσας τὰ ἄνισα, καὶ τῇ μὲν ἐξ εὖπραγίας γινομένῃ περὶ τὸν τόκον δυσκολίᾳ, τὴν ἐκ τῶν ἰατρῶν καὶ τῶν φαρμάκων παραμυθίαν προσφέρων, τῇ δὲ διὰ τὴν πενίαν τῆς ἐπικουρίας ταύτης σπανιξούσῃ, παρέχων τῆς φύσεως τὴν βοήθειαν. Βλέπε τοῦ δικαίου χριτοῦ τὰ ζυγὰ, καὶ χίνησον εἰς εὐφημίαν τὴν γλῶτταν " βλέπε δὲ καὶ τὰ τιχτόμενα, ὁμοίως γυμνὰ προϊόντα " οὐ γὰρ τὸ τοῦ πλουσίου βρέφος ἁλουργίδα περιδέδληται, τὸ δὲ τοῦ πέται, τοῦ Δημιουργοῦ κηρύσσοντος τὴν ἰσότητα. Ὁμοίως σπᾷ τὸν ἀέρα, ὁμοίως ἕλκει τὴν θηλήν " οὐκ ἑτέρῳ γάλακτι τὸ τοῦ πένητος; τρέφεται, ἕτερον δὲ τῷ τοῦ πλουσίου προσφέρεται, ἀλλ᾽ ἴσης καὶ τοῦτο κἀκεῖνο καὶ τῆς αὐτῆς ἀπολαύει τροφῇς. Θύ μόνον δὲ τὴν εἰς τὸν βίον εἴσοδον μίαν καὶ τὴν αὐτὴν ἔχομὲν ἅπαντες, ἀλλὰ καὶ τὴν ἔξοδον ἴσην. Εἷς γὰρ ἡμᾶς ὑποδέχεται θάνατος" οὐ γὰρ φοθεῖται τὸν πλοῦτον ὁ θάνατος, οὐδὲ δειμαίνει τοὺς δορυφόρους, οὐ φρίττει τὴν ἁλουργίδα, καταφρονεῖ καὶ τείχους, καὶ πύργων, καὶ βασιλείων, καὶ ἐντὸς τῶν θαλάμων γίνεται, οὐκ ἐλεεῖ δαχρύοντα, οὐκ οἰκτείρει παρακαλοῦντα, οὐ διαφθείρεται δώροις, τῆς ἱατρικῆς οὐκ ἀνέχεται τέχνης, ἀργὰς δείκνυσι τὰς τῶν φαρμάκων δυνάμεις, οὐδὲ ἐπισχῆψαι πολλάκις συγχωρεῖ, καὶ δῆλον ποιῆσαι τὸν τοῦ κλήρου διάδοχον, ἀλλ᾽ ἀρπάζει, σύρει, χωρίξει τοῦ σώματος τὴν ψυχήν. Καὶ τὸ τέλος τοιγαροῦν κοινὸν ἔχουσιν οἱ πλούτῳ χομῶντες, καὶ οἱ πενίᾳ συζῶντες, καὶ τὰ μετὰ τὸ τέλος δὰ καὶ τὴν ἐντεῦθεν ἐκδημίαν. Ὁμοίως γὰρ σηπεδὼν ἕπεται, καὶ ἰχὼρ χαταῤῥεῖ, καὶ σκώληκες ἀποτίχτονται, καὶ τὸ βλοσυρὸν ὄμμα σθέννυταί τε καὶ διατήχεται, καὶ τὸ ἀκόρεστον στόμα, καὶ ἡ λυττῶσα γλῶσσα, σκωλήκων γίνεται παρανάλωμα, Καὶ ὁ γαυριῶν τράχηλος οὐ χάμπτεται μόνον, ἀλλὰ καὶ διαλύεται " καὶ ἣ φυσωμένη γνάθος, οὐ συστέλλεται μόνον, ἀλλὰ καὶ εἰς ὀλίγην κόνιν συνίσταται" καὶ τὸ τῆς παρειᾶς ἄνθος μαραίνεται, καὶ φροῦδον παντάπασι γίνεται" καὶ οἱ γράφοντες τὴν πονηρίαν δάκτυλοι, κεῖνται τῆς ἁρμονίας παντελῶς ἐσχεδασμένοι. Οὐκοῦν ταῦτα μὲν ἅπαντα κοινὰ καὶ πλουσίοις καὶ πένησι πρόκειται. Ὑπολείπεται τοίνυν καὶ πενία καὶ πλοῦτος, ἃ σὺ μὲν νομίζεις ἴδια, δείξει δὲ ὁ λόγος, σὺν Θεῷ φάναι, κοινά. Ὁμοίως γὰρ τῆς τῶν πλουσίων περιουσίας οἱ πενίᾳ συζῶντες σιν. Ὁ γὰρ τούτων κἀκείνων Δημιουργὸς, τέχναις παντοδαπαῖς τὴν πενίαν ἐχόσμῃησε, δι᾽ ἃς παρὰ τὰς τῶν πενήτων θύρας φοιτῶσιν οἱ πλούσιοι, καὶ χρήματα διδόντες, τὰς ἀναγκαίας παρ᾽ αὐτῶν χομίζονκαι χρείας, καὶ πλειόνων διὰ τὸν πλοῦτον δεόμενοι, πάσης σπανίζουσι χρείας. Καὶ παρὰ μὲν τούτων, ἄρτους, παρὰ δὲ ἐχείνων, ὄψα ὠνοῦνται " ὑποδήματα ἕτεροι τοῖς ποσὶ προσαρμόττουσιν, ἄλλοι χιτῶνας, οἱ μὲν οἰκίας, οἱ δὲ κλίνας καὶ θρόνους, οἱ δὲ λαχάνων γένη, καὶ ὀπωρῶν εἴδη μυρία, οἱ δὲ πυροὺς καὶ χριθὰς, καὶ τὰ ἐκ γεωργίας ἀγαθὰ, ὧν δίχα διαδιῶναι τῶν ἀδυνάτων, κἂν ἔχῃ τις τὸν Κραίσαυ καὶ Μίδου χρυσόν. Τῷ δὲ πένητι, καὶ ἄρτος ἀπόχρη.
hoS tōn anankaiōn hē endeia, hē physis epichourei tę̄ eukolią psychagōgousa " mallon de, ho tēs physeōs Poiētēs houtō kerasas ta anisa, kai tę̄ men ex eupragias ginomenę̄ peri ton tokon dyskolią, tēn ek tōn iatrōn kai tōn pharmakōn paramythian prospherōn, tę̄ de dia tēn penian tēs epikourias tautēs spanixousę̄, parechōn tēs physeōs tēn boētheian. Blepe tou dikaiou chritou ta zyga, kai chinēson eis euphēmian tēn glōttan " blepe de kai ta tichtomena, homoiōs gymna proïonta " ou gar to tou plousiou brephos halourgida peridedlētai, to de tou petai, tou Dēmiourgou kēryssontos tēn isotēta. Homoiōs spą ton aera, homoiōs helkei tēn thēlēn " ouk heterǭ galakti to tou penētos? trephetai, heteron de tǭ tou plousiou prospheretai, all᾽ isēs kai touto kakeino kai tēs autēs apolauei trophę̄s. Thy monon de tēn eis ton bion eisodon mian kai tēn autēn echomen hapantes, alla kai tēn exodon isēn. Heis gar hēmas hypodechetai thanatos" ou gar photheitai ton plouton ho thanatos, oude deimainei tous doryphorous, ou phrittei tēn halourgida, kataphronei kai teichous, kai pyrgōn, kai basileiōn, kai entos tōn thalamōn ginetai, ouk eleei dachryonta, ouk oikteirei parakalounta, ou diaphtheiretai dōrois, tēs hiatrikēs ouk anechetai technēs, argas deiknysi tas tōn pharmakōn dynameis, oude epischēpsai pollakis synchōrei, kai dēlon poiēsai ton tou klērou diadochon, all᾽ arpazei, syrei, chōrixei tou sōmatos tēn psychēn. Kai to telos toigaroun koinon echousin hoi ploutǭ chomōntes, kai hoi penią syzōntes, kai ta meta to telos da kai tēn enteuthen ekdēmian. Homoiōs gar sēpedōn hepetai, kai ichōr chatarrhei, kai skōlēkes apotichtontai, kai to blosyron omma sthennytai te kai diatēchetai, kai to akoreston stoma, kai hē lyttōsa glōssa, skōlēkōn ginetai paranalōma, Kai ho gauriōn trachēlos ou champtetai monon, alla kai dialyetai " kai hē physōmenē gnathos, ou systelletai monon, alla kai eis oligēn konin synistatai" kai to tēs pareias anthos marainetai, kai phroudon pantapasi ginetai" kai hoi graphontes tēn ponērian daktyloi, keintai tēs harmonias pantelōs eschedasmenoi. Oukoun tauta men hapanta koina kai plousiois kai penēsi prokeitai. Hypoleipetai toinyn kai penia kai ploutos, ha sy men nomizeis idia, deixei de ho logos, syn Theǭ phanai, koina. Homoiōs gar tēs tōn plousiōn periousias hoi penią syzōntes sin. Ho gar toutōn kakeinōn Dēmiourgos, technais pantodapais tēn penian echosmę̄ēse, di᾽ has para tas tōn penētōn thyras phoitōsin hoi plousioi, kai chrēmata didontes, tas anankaias par᾽ autōn chomizonkai chreias, kai pleionōn dia ton plouton deomenoi, pasēs spanizousi chreias. Kai para men toutōn, artous, para de echeinōn, opsa ōnountai " hypodēmata heteroi tois posi prosarmottousin, alloi chitōnas, hoi men oikias, hoi de klinas kai thronous, hoi de lachanōn genē, kai opōrōn eidē myria, hoi de pyrous kai chrithas, kai ta ek geōrgias agatha, hōn dicha diadiōnai tōn adynatōn, kan echę̄ tis ton Kraisau kai Midou chryson. Tǭ de penēti, kai artos apochrē.
there is want of necessities, nature helps by providing ease; or rather the Maker of nature, who has so blended the unequal, offering to the difficulty in childbirth that comes from prosperity the consolation of physicians and medicines, and to the woman who lacks this help because of poverty the help of nature. See the scales of the just judge, and move your tongue to praise. See also the children born, coming forth naked alike; for the rich man's infant is not wrapped in purple and the poor man's … , since the Creator proclaims equality. Alike they draw in the air, alike they suck the breast; the poor man's child is not fed with one milk and another offered to the rich man's, but both enjoy equal and the same food. And not only do we all have one and the same entrance into life, but also an equal exit. For one death receives us; for death does not fear wealth, nor dread bodyguards, nor shudder at purple; it despises walls, towers, and palaces, and goes into the bedchambers; it does not pity the weeping, nor have compassion on the pleading, nor is it corrupted by gifts; it does not submit to the art of medicine, makes the powers of drugs idle, often does not even allow one to give instructions and make plain the heir of the estate, but snatches, drags, and separates the soul from the body. So those who flourish in wealth and those who live with poverty have the end in common, and what comes after the end and the departure from here. For decay follows alike, fluid runs down, worms are born, the grim eye is quenched and melts away, the insatiable mouth and the raging tongue become food for worms; the proud neck is not only bent but dissolved; the puffed-up cheek is not only drawn in but reduced to a little dust; the bloom of the cheek withers and vanishes altogether; and the fingers that wrote wickedness lie with their joints entirely scattered. All these things, then, lie in common before rich and poor. There remain poverty and wealth, which you think private, but the argument will show, God willing, to be common. For those who live with poverty … the abundance of the rich alike. For the Creator of both adorned poverty with arts of every kind, because of which the rich come to the doors of the poor, and giving money, receive from them what they need; and needing more because of their wealth, they lack every need. From some they buy bread, from others dishes; others fit shoes to their feet, others make tunics; some build houses, others beds and chairs; others grow kinds of vegetables and countless sorts of fruit; others wheat and barley and the goods of farming, without which it is impossible to live, even if one has the gold of Croesus and Midas. For the poor man, even bread suffices,
6.7PG 83
χεγχριδίας, καὶ πιτυρίας, καὶ τὸ τυχὸν ὄψον ἀρκεῖ. Τίνα οὖν ὀρθῶς καὶ δικαίως δικάζων καλέσεις ἐνδεῇ Ὁ καὶ πένητα, καὶ τῶν ἀναγκαίων σπανίζοντα, τὸν τῶν ὀλίγων δεόμενον, ἣ τὸν παμπόλλων; τὸν ἐν ταῖν χεροῖν ἔχοντα τῆς ζωῆς τὰς ἀφορμὰς, ἣ τὸν χρυσῷ τῷ ἀπίστῳ πιστεύοντα, ὃς καὶ σφραγῖδας ὑπερδαίνει καὶ σήμαντρα, καὶ χλείθροις καὶ θύραις ἐῤῥῶσθαι φράσας, ταῖς τῶν τοιχωρύχων χερσὶν ἐναπέρχεται; Καὶ τὴν μὲν τέχνην τοῦ πένητος οὐδεὶς ἂν λάβοι λῃστὴς, τὸν δὲ πλοῦτον, οὐ λῃστὴς μόνον, ἀλλὰ καὶ συκοφάντης ἀφαιρεῖται τοὺς κεκτημένους. Καὶ ὁ μὲν πένης ἐπὶ τῆς ἀγορᾶς κάθηται, σχυτοτομῶν, ἣ χρυσὸν ἐλαύνων, ἣ ἄργυρον, ἣ ἐσθῆτα, ἣ ἄλλο τι τῶν ἀναγκαίων ἀποδιδόμενος. Ὁ δὲ ἐπὶ τῷ πλούτῳ γαυριῶν, καὶ τὸ σῶμα ὑπὲρ τὴν κεφαλὴν αἴρων, καὶ Α τὰς χεῖρας περιφέρων, μετὰ τῶν πολλῶν δορυφόρων παρὰ τοῦτον φοιτᾷ " καὶ ὁ μὲν, ὡς εἰκὸς, κάθηται, ἣ τὰ δέρματα ῥάπτων, ἣ διαγλύφων τὸν ἄργυρον, ἣ ἄλλο τι δρῶν ἧς μετέρχεται τέχνης" ὁ δὲ ἔστηκε προσδιαλεγόμενος, καὶ τὴν χρείαν τῇ παρουσίᾳ σημαίνων. Τί τοίνυν ἀγανακτεῖς, καὶ τῆς πενίας κατἡγορεῖς, ὁρῶν τὸν πλοῦτον ταύτης μάλα. δεόμε-νον, καὶ τοὺς τοῦτον ἔχοντας ταύτης ἄνευ διαδιῶναι μὴ δυναμένους; Θαύμασον τὸν οὕτω ταῦτα σοφῶς πρυτανεύσαντα, καὶ τούτοις μὲν χρήματα, τούτοις δὲ τέχνας ὁρέγοντα, καὶ εἰς ὁμόνοιαν. καὶ φιλίαν διὰ τῆς χρείας συνάγοντα. Οἱ μὲν γὰρ χορἡγοῦσι χρήματα, οἱ δὲ παρέχουσι τὰ τῆς τέχνης βλαστήματα. ᾿Αντιφιλοτιμεῖται γὰρ ἡ πενία, καὶ νικᾷ τοῖς δώροις τὸν πλοῦτον. Ἃ γὰρ ἐκεῖνος ὡς ἄχρηστα ἔχει, ταῦτα διὰ τῇς τέχνης αὕτη μεταποιοῦσα, ἀναγκαΐα δείκνυσι, καὶ πρὸς πᾶσαν ἐπιτήδεια χρείαν. Εἰ δέ τις ἀχριδῶς καταμάθοι, καὶ αὐτὰς τοῦ πλούτου τὰς ὕλας ἡ πενία συλλέγει" αὕτη γὰρ μεταλλεύει τὸν χρυσὸν καὶ τὸν ἄργυρον, χαλκόν τε καὶ σίδηρον, δι’ ὧν ὁ πλοῦτος συνίσταται. Ἐκ πάσης γὰρ τέχνης ἐρανιζόμενος γίνεται, αἱ δὲ τέχναι τῆς πενίας ἴδιαι. Και ταύτας δὲ πάλιν τὰς ἀμόρφους ὕλας ἣ πενία λαθοῦσα, εἰδοποιεῖ καὶ μορφοῖ, καὶ κατασκευάζει δαἐχπώματα, καὶ τὰ ἄλλα πάντα, ὅσα τῶν πλουσίων τὴν γνάθον φυσᾷ. Εἰ τοίνυν καὶ ὁ πλοῦτος διὰ τῆς πενίας συνίσταται, καὶ ἡ πενία τὸν πλοῦτον ἔχει τῶν τεχνῶν ἐπίκουρον, τί ἀνισότητα χατηγλρεῖς τῆς ἰσότητο:: Τί δὲ ἐναντία τὰ φίλα προσαγορεύεις; Τί ὃξ πολιτείαν διαθάλλεις, δι᾽ ἧς καὶ τοῖς πένησι καὶ τοῖς πλουσίοις ὁ βίος ἐστὶ θυμηρέστερος; Παρ᾽ ἀλλήλων γὰρ καὶ οὗτοι κἀκεῖνοι τὸ ἐνδέον λαμδάνοντε:, ἀναπληροῦσι τὴν χρείαν.
chenchridias, kai pityrias, kai to tychon opson arkei. Tina oun orthōs kai dikaiōs dikazōn kaleseis endeę̄ Ho kai penēta, kai tōn anankaiōn spanizonta, ton tōn oligōn deomenon, hē ton pampollōn? ton en tain cheroin echonta tēs zōēs tas aphormas, hē ton chrysǭ tǭ apistǭ pisteuonta, hos kai sphragidas hyperdainei kai sēmantra, kai chleithrois kai thyrais errhōsthai phrasas, tais tōn toichōrychōn chersin enaperchetai? Kai tēn men technēn tou penētos oudeis an laboi lę̄stēs, ton de plouton, ou lę̄stēs monon, alla kai sykophantēs aphaireitai tous kektēmenous. Kai ho men penēs epi tēs agoras kathētai, schytotomōn, hē chryson elaunōn, hē argyron, hē esthēta, hē allo ti tōn anankaiōn apodidomenos. Ho de epi tǭ ploutǭ gauriōn, kai to sōma hyper tēn kephalēn airōn, kai A tas cheiras peripherōn, meta tōn pollōn doryphorōn para touton phoitą " kai ho men, hōs eikos, kathētai, hē ta dermata rhaptōn, hē diaglyphōn ton argyron, hē allo ti drōn hēs meterchetai technēs" ho de estēke prosdialegomenos, kai tēn chreian tę̄ parousią sēmainōn. Ti toinyn aganakteis, kai tēs penias katēgoreis, horōn ton plouton tautēs mala. deome-non, kai tous touton echontas tautēs aneu diadiōnai mē dynamenous? Thaumason ton houtō tauta sophōs prytaneusanta, kai toutois men chrēmata, toutois de technas horegonta, kai eis homonoian. kai philian dia tēs chreias synagonta. Hoi men gar chorēgousi chrēmata, hoi de parechousi ta tēs technēs blastēmata. ᾿Antiphilotimeitai gar hē penia, kai niką tois dōrois ton plouton. Ha gar ekeinos hōs achrēsta echei, tauta dia tę̄s technēs hautē metapoiousa, anankaïa deiknysi, kai pros pasan epitēdeia chreian. Ei de tis achridōs katamathoi, kai autas tou ploutou tas hylas hē penia syllegei" hautē gar metalleuei ton chryson kai ton argyron, chalkon te kai sidēron, di’ hōn ho ploutos synistatai. Ek pasēs gar technēs eranizomenos ginetai, hai de technai tēs penias idiai. Kai tautas de palin tas amorphous hylas hē penia lathousa, eidopoiei kai morphoi, kai kataskeuazei daechpōmata, kai ta alla panta, hosa tōn plousiōn tēn gnathon physą. Ei toinyn kai ho ploutos dia tēs penias synistatai, kai hē penia ton plouton echei tōn technōn epikouron, ti anisotēta chatēglreis tēs isotēto:: Ti de enantia ta phila prosagoreueis? Ti hox politeian diathalleis, di᾽ hēs kai tois penēsi kai tois plousiois ho bios esti thymēresteros? Par᾽ allēlōn gar kai houtoi kakeinoi to endeon lamdanonte:, anaplērousi tēn chreian.
coarse bread and bran bread, and whatever relish comes to hand is enough. Whom, then, judging rightly and justly, will you call needy, poor, and lacking necessities: the one who needs little or the one who needs a great deal? The one who has the means of life in his two hands, or the one who trusts in faithless gold, which passes beyond seals and stamps, and bidding farewell to locks and doors, goes off into the hands of housebreakers? No robber could take the poor man's art, but wealth is taken from its owners not only by a robber but also by an informer. The poor man sits in the marketplace making shoes, or beating gold or silver, or selling clothing or some other necessity. The man who prides himself on his wealth, lifting his body above his head and swinging his arms, comes to him with his many bodyguards; and the one sits, naturally, either sewing leather or engraving silver or doing whatever else belongs to the art he practises, while the other stands talking with him and signals his need by his presence. Why, then, are you indignant and accuse poverty, when you see wealth in great need of it, and those who have wealth unable to live without it? Admire the one who has governed these things so wisely, holding out money to some and arts to others, and bringing them together into concord and friendship through need. For the one supply money, the others provide the offspring of their art. For poverty vies in generosity and outdoes wealth in gifts. For what wealth has as useless, poverty transforms by its art and shows to be necessary and suited to every use. And if one examines closely, poverty even gathers the very materials of wealth; for it mines the gold and silver, bronze and iron, of which wealth consists. For wealth is made up by contributions from every art, and the arts belong to poverty. And again poverty takes these shapeless materials, gives them form and shape, and makes … drinking cups and all the other things that puff up the cheeks of the rich. If, then, wealth exists through poverty, and poverty has wealth as the helper of its arts, why do you accuse equality of inequality? Why do you call friendly things opposed? Why do you slander a polity by which life is more agreeable for both poor and rich? For receiving from one another what each lacks, both fill up their need.
6.8PG 83
᾿Αλλ᾽ ἴσως ἂν εἴποις" Τί δήποτε τῶν εὐπόρων οἱ πλείους ἀδικίᾳ συζῶσι; διὰ τέ δὲ οὐκ ἅπαντες δικαιοσύνης ὑπάρχουσι τρόφιμοι; ᾿Αλλὰ πάλιν κἀν» ταῦθα τὸ αὐτεξούσιον ἀφαιρῇ, καὶ ἀποστερεῖς τὸ ζῶον τιμῆής, ἣν παρὰ τοῦ Πεποιηκότος ἐδέξατο. “Ἄλλως τε δὲ καὶ πολλὴν ἂν χώραν. ἀπολογίας ἔλαβον οἱ τῆς κακίας ἐργάται, εἰ κατὰ τὸν παρόντα βίον μόνοις τοῖς δικαίοις τὸν πλοῦτον ἀπένειμεν ὁ κριτῆς. Εἶπον γὰρ ἄν, ἅπερ αὐτῶν ὁ διδάσκαλος τὰ ἔσωθεν καὶ τὰ ἔξωθεν τῆς οἰκίας αὐτῶν πάντα, σῖτον καὶ οἶνον ἐπλήθυνας αὐτοῖς " ἀλλ᾽ ἀπόστειλον τὴν χεῖρά σου, καὶ ἄψαι πάντων ὧν ἔχουσιν, ἣ μὴν εἰς πρόσιυπόν σε εὐλογήσουσι.» Ταῦτα ἂν εἶπον οἱ τῇ κακίᾳ συζῶντες, εἰ μόνοι οἱ τῆς ἀρετῆς τρόφιμοι τοῦ πλούτου τὸ δῶρον ἐδέξαντο. Ἐπειδὴ δὲ προύθηκε μὲν πενίαν καὶ πλοῦτον εἰς μέσον, οἷόν τινας ὕλας, ὁ Ἐοιητὴς, χρῶνται δὲ τού“ τοῖς τινὲς μὲν εἰς ἀρετῆς κτῆσιν, τινὲς δὲ εἰς κακίας ὑπόθεσιν, οὔτε πλουσίοις, οὔτε πένησι κακίᾳ συζῶσιν ὑπολεέπεται συγγνώμης πρόφασις. Ὀΐ τε γὰρ τὸν πλοῦτον εὖ καὶ καλῶς οἰκονομήσαντες, καὶ μήτε συμφαραῖς ἀλλοτρίαις τοῦτον αὐξέσαντες καὶ κοινωνοὺς τῆς εὐπορίας «τοὺς δεομένους λαθόντες, ἀποχρῶσιν εἰς κατηγορίαν τῶν ἀδίκως καὶ πλεονεχτιχῶς χρησαμένων τῷ πλούτῳ᾽ οἵ τε τὴν πενίαν φιλοσοφίᾳ χεράσαντες, καὶ χαρτεριχῶς αὐτῆς καὶ γενναίως τὰς προσδολᾶς ἐνεγχόντες, ἁληθεῖς κατήγοροι τῶν ἐν πενίᾳ τὴν καχονργίαν των γενήσονται. Βλέπε δὲ καὶ τὴν ἄλλην τοῦ Κυύδεργήτου οἰκονομίαν, ἕνα θερικότερον αὐτῷ προσενέγκῃς τὴν ὑμνῳδίαν. Ἐπειδὴ γὰρ πολλὴν εἶδε περὶ τοὺς φᾳλουτοῦντας τὴν θεραπείαν, ὑγείαν σννεχλήρωσε τῇ «τενίᾳ. Καὶ ὁ μὲν φέρεται φοράδην, ὁ δὲ βαδίζει ποδῶν ἀλλοτρίων μὴ δεόμενος. ἑζαὶ ὁ μὲν, ἐπιθυμεῖ «ἧς τοῦ κένητος ὑγείας, ὁ δὲ, ἐλεεῖ τοῦ πλούτου τὴν ἀῤῥωσείαν. Ἔστι δὲ ἐδεῖν καὶ ἐν ταῖς νόσοις, τὸν νόμενον, καὶ φέρειν οὐ δυνάμενον τὴν τοῦ νοσήματος προσδολήν, ἕζαὶ ἐν ὥρᾳ μὲν χειμῶνος, ἐν ἀλεει. φαλινδούμενος, ἐματίοις πολλοῖς καὶ θερμοῖς ἐνεικρυμῷ πολεμούσας, φάρμακα μυρία τῇ νόσῳ μαχόμενα, ἰατρῶν ὄντας, καὶ τῶν παθῶν τὰς ἀχίδας τῇ διαλέξει συλῶντας. ἘΠ᾿ δὲ θέρους εἴη καιρὸς, ἕτεροι τοῦτον οἶκοις πάλιν ὑποδέχονται, ἀναπεπταμένοι, καὶ τὰς τῶν ἀνέβὼν αὔρας ῥᾳδίως ὑποδεχόμενοι " εἰ δὲ καὶ αὗται λήξαιεν, σοφίζονται «αἷς ῥιπίσι τὸν ἄνεμον οἱ θεράποντες. Κλάδοι πανταχόθεν περίκεινται, κῆπον σχεδιάζοντες, καὶ ἄλσος τὴν οἰκίαν ἀποφαίνοντες. Υδατὸς μηχανῶνται χρουνοὺς ἐν τριωρόφοις, τὸν ὕπνον αὐτοῦ τοῖς βλεφάροις ἐπιθεῖναι βουλόμενοι, Καὶ τοσαὐτῆς πανταχόθεν θεραπείας προσφερομένης, οὐδὲν ἧττον ἐκεῖνος ἀλγύνεται, γυμνούμενος, περιστρεφόμενος, τῇ κινήσει τῶν χειρὼν τὴν κεκρυμἢ, μένην σημαίνων πυράν. Ὁ δὲ πένης, ἕνα μὲν οἰκίσκον ἔχει, καὶ τοῦτον πολλάκις ἐπὶ μισθῷ.
᾿All᾽ isōs an eipois" Ti dēpote tōn euporōn hoi pleious adikią syzōsi? dia te de ouk hapantes dikaiosynēs hyparchousi trophimoi? ᾿Alla palin kan» tautha to autexousion aphairę̄, kai apostereis to zōon timēēs, hēn para tou Pepoiēkotos edexato. “Allōs te de kai pollēn an chōran. apologias elabon hoi tēs kakias ergatai, ei kata ton paronta bion monois tois dikaiois ton plouton apeneimen ho kritēs. Eipon gar an, haper autōn ho didaskalos ta esōthen kai ta exōthen tēs oikias autōn panta, siton kai oinon eplēthynas autois " all᾽ aposteilon tēn cheira sou, kai apsai pantōn hōn echousin, hē mēn eis prosiypon se eulogēsousi.» Tauta an eipon hoi tę̄ kakią syzōntes, ei monoi hoi tēs aretēs trophimoi tou ploutou to dōron edexanto. Epeidē de prouthēke men penian kai plouton eis meson, hoion tinas hylas, ho Eoiētēs, chrōntai de tou“ tois tines men eis aretēs ktēsin, tines de eis kakias hypothesin, oute plousiois, oute penēsi kakią syzōsin hypoleepetai syngnōmēs prophasis. Oï te gar ton plouton eu kai kalōs oikonomēsantes, kai mēte sympharais allotriais touton auxesantes kai koinōnous tēs euporias «tous deomenous lathontes, apochrōsin eis katēgorian tōn adikōs kai pleonechtichōs chrēsamenōn tǭ ploutǭ᾽ hoi te tēn penian philosophią cherasantes, kai charterichōs autēs kai gennaiōs tas prosdolas enenchontes, halētheis katēgoroi tōn en penią tēn kachonrgian tōn genēsontai. Blepe de kai tēn allēn tou Kyydergētou oikonomian, hena therikoteron autǭ prosenenkę̄s tēn hymnǭdian. Epeidē gar pollēn eide peri tous phąloutountas tēn therapeian, hygeian snnechlērōse tę̄ «tenią. Kai ho men pheretai phoradēn, ho de badizei podōn allotriōn mē deomenos. hezai ho men, epithymei «hēs tou kenētos hygeias, ho de, eleei tou ploutou tēn arrhōseian. Esti de edein kai en tais nosois, ton nomenon, kai pherein ou dynamenon tēn tou nosēmatos prosdolēn, hezai en hōrą men cheimōnos, en aleei. phalindoumenos, ematiois pollois kai thermois eneikrymǭ polemousas, pharmaka myria tę̄ nosǭ machomena, iatrōn ontas, kai tōn pathōn tas achidas tę̄ dialexei sylōntas. EP᾿ de therous eiē kairos, heteroi touton oikois palin hypodechontai, anapeptamenoi, kai tas tōn anebōn auras rhądiōs hypodechomenoi " ei de kai hautai lēxaien, sophizontai «hais rhipisi ton anemon hoi therapontes. Kladoi pantachothen perikeintai, kēpon schediazontes, kai alsos tēn oikian apophainontes. Ydatos mēchanōntai chrounous en triōrophois, ton hypnon autou tois blepharois epitheinai boulomenoi, Kai tosautēs pantachothen therapeias prospheromenēs, ouden hētton ekeinos algynetai, gymnoumenos, peristrephomenos, tę̄ kinēsei tōn cheirōn tēn kekrymē, menēn sēmainōn pyran. Ho de penēs, hena men oikiskon echei, kai touton pollakis epi misthǭ.
But perhaps you might say: "Why do most of the wealthy live with injustice? Why are not all of them nurslings of righteousness?" But here again you take away free will and deprive the living creature of the honor it received from its Maker. Besides, the workers of wickedness would have had much room for defense if in the present life the judge had given wealth to the righteous alone. For they would have said what their teacher said: "… all things inside and outside their house; you have multiplied grain and wine for them; but stretch out your hand and touch all that they have; surely they will bless you to your face." This is what those who live with wickedness would have said, if only the nurslings of virtue had received the gift of wealth. But since the Maker set poverty and wealth before all like materials, and some use them for acquiring virtue, others as an occasion for vice, there remains no pretext for pardon either for the rich or for the poor who live with wickedness. For those who have managed their wealth well and rightly, not increasing it by others' misfortunes and taking the needy as partners in their abundance, are enough to accuse those who have used wealth unjustly and greedily; and those who have blended poverty with philosophy and borne its attacks with endurance and nobility will be true accusers of those who … wickedness in poverty. See also the other dispensation of the Pilot, so that you may offer him a warmer hymn. Since he saw the great attendance around the rich, he allotted health to poverty. The one is carried in a litter, the other walks, not needing others' feet. The one desires the poor man's health, the other pities the rich man's sickness. And one can see in sicknesses the … unable to bear the attack of the disease; in winter time … rolling about, … many warm garments … frost, countless medicines fighting the disease, … of physicians, stripping away the stings of the sufferings by their conversation. And if it is summer, other houses receive him again, open and easily admitting the breezes of the winds; and if these die down, the servants contrive a wind with fans. Branches are placed all around, improvising a garden and turning the house into a grove. They contrive fountains of water on the third floor, wishing to lay sleep on his eyelids. And though so much care is brought from every side, he is no less in pain, uncovering himself, tossing about, signalling by the movement of his hands the hidden fire. But the poor man has one little room, and that often rented.
6.9PG 83
Εἰσὶ δὲ, οὗ μισθὸν παοέχειν οὐ δυνάμενοι, τὴν ἀγορὰν ἔχουσιν οἰκίαν, καὶ κλίνην οὐ ἔδαφος, καὶ στρωμνὴν τὸν φορυτόν᾽ καὶ οὔτε ἰατρὸς παρίσταται, οὔτε ὀψοποιὸς τοῖς τοῦ ἰατροῦ διακονῶν ἐπιςάγμαδιν, οὐκ οἰκέτης, οὗ θεράπαινα, τυχὸν ὃἃὲ οὐδὲ γυνὴ σύνευνος. ἔϊάντα δὲ αὐτῷ γίνεται ἡ τοῦ Θεοῦ προἀμαυροῦσα δὲ τὰς ὀδύνας, οθεννῦσα δὲ φαρμάκου δίχα τὴν τοῦ πυρὸς φλόγα, ἀπείργουσα δὲ τὴν βλάβην, τὴν ἀπὸ χρυμοῦ, τὴν ἀπὸ φλογμοῦ, τὴν ἀπὸ τῆς ὑποκειμένῃς νοτίδος. Οὐδεὲς ἐκεῖνον διδάσκει, «ίνα τῶν ἐδεσμάτων τρέφει τὴν νόσον, τίνα τῇ ὑγείᾳ συναγωνίζεται, ἀλλὰ ἀδιορίστω; καὶ ἀδιακρίτως τὸ τυχὸν ἐσθίει, καὶ τὸ βλαδερὸν ὠφέλιμον γίνεται, καὶ τὸ ψυχρὸν ὕδωρ πινόμενον φάρμακον ἀναφαίνεται, καὶ ὁ ξηρὸς ἄρτος τὴν φλόγα χατασθένννοιν, οὐ δεῖται τῶν ἄνωθεν μαλαττόντων, ὃ τῶν χάτωφύσις τὴν ἔνδειαν, καὶ τἣν ἀπὸ τῶν ἰατρῶν βοήθειαν αὕτη προσφέρει τῷ κάμνοντι. Καὶ ἔστιν ἰδεῖν τὸν ἐπὶ ἐδάφους ἐῤῥιμμένον ῥᾷον φέροντα τὴν νόσον, ἐχείνων τῶν (80- προειρημένης θεραπείας ἀπονων τοῦ Θεοῦ τὴν κηδεμονίαν, μἣ πολυπραγμέόνει τῶν γινομένων ἕχαστον. ΕἾ δὲ καὶ τοῦτο θέλεις ποιεῖν, λάδε τῆς πολυπραγμοσύνης συνεργὸν τὴν εὑσέθειαν. Αὕτη σου τῆς πορείας ἡγείσθω, αὕτη σε πρὸς τὴν τῶν ζητουμένων ἔρευναν ποδηγείτῳ. Ταύτῃ πειθόμενος, λάδε πᾶσαν ἀφορμὴν εἰς ὑμνῳδίαν τοῦ Κτίσαντος " μίμησαι τοὺς τρεῖς ἐκείνους παῖδας, οἵ καμίνῳ παραδοθέντες, καὶ τὴν ἄψυχον κτίσιν εἰς κοινωνίαν τῆς δοξολογιας ἐκάλεσαν, καὶ τὸν ὠμῶς τῇ καμίνῳ παραδεδωχότα τύραννον, εἰς θεωρίαν τοῦ θαύματος εἴλκυσαν, καὶ τὸν πολεμηθέντα Θεὸν προσκυνῇσαι τῇ θαυματουργίᾳ κατηνάγχασαν. Ἐκείνους μὲν οὖν οὔτε κάμινος εἰς βλασφημίαν κινῆσαι τὴν γλῶτταν ἠνάγκασεν, ἀλλὰ καὶ τοσαύτῃ παραδοθέντες φλογὶ, ὕμνοις τὸν εὐεργέτην α ἐγέραιρον. Σὲ δὲ οὔτε κάμινος, οὔτς λέοντες βλασφημεῖν ἀναγκάζουσιν, ἀλλὰ τοῖς θεοσδότοις ἀγαθοῖς ἐντρυφῶν, οὐκ αἰσθάνῃ τῶν δωρεῶν. Εἰ δέ μοι μὲν κτίσιν ἐπαινέσεις, τὸν δὲ Κτίστην ὑμνήσεις, καὶ τὴν παροῦσαν αὑτοῦ πανταχοῦ προμήθειαν προσκυνήσεις, ὅτι αὐτῷ ἣ δόξα καὶ τὸ κράτος, νῦν λαὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας, ᾿Αμήν.
Eisi de, hou misthon paoechein ou dynamenoi, tēn agoran echousin oikian, kai klinēn ou edaphos, kai strōmnēn ton phoryton᾽ kai oute iatros paristatai, oute opsopoios tois tou iatrou diakonōn episagmadin, ouk oiketēs, hou therapaina, tychon hoae oude gynē syneunos. eïanta de autǭ ginetai hē tou Theou proamaurousa de tas odynas, othennysa de pharmakou dicha tēn tou pyros phloga, apeirgousa de tēn blabēn, tēn apo chrymou, tēn apo phlogmou, tēn apo tēs hypokeimenę̄s notidos. Oudees ekeinon didaskei, «ina tōn edesmatōn trephei tēn noson, tina tę̄ hygeią synagōnizetai, alla adioristō? kai adiakritōs to tychon esthiei, kai to bladeron ōphelimon ginetai, kai to psychron hydōr pinomenon pharmakon anaphainetai, kai ho xēros artos tēn phloga chatasthennnoin, ou deitai tōn anōthen malattontōn, ho tōn chatōphysis tēn endeian, kai tēn apo tōn iatrōn boētheian hautē prospherei tǭ kamnonti. Kai estin idein ton epi edaphous errhimmenon rhąon pheronta tēn noson, echeinōn tōn (80- proeirēmenēs therapeias aponōn tou Theou tēn kēdemonian, mē polypragmeonei tōn ginomenōn hechaston. EI de kai touto theleis poiein, lade tēs polypragmosynēs synergon tēn heusetheian. Hautē sou tēs poreias hēgeisthō, hautē se pros tēn tōn zētoumenōn ereunan podēgeitǭ. Tautę̄ peithomenos, lade pasan aphormēn eis hymnǭdian tou Ktisantos " mimēsai tous treis ekeinous paidas, hoi kaminǭ paradothentes, kai tēn apsychon ktisin eis koinōnian tēs doxologias ekalesan, kai ton ōmōs tę̄ kaminǭ paradedōchota tyrannon, eis theōrian tou thaumatos eilkysan, kai ton polemēthenta Theon proskynę̄sai tę̄ thaumatourgią katēnanchasan. Ekeinous men oun oute kaminos eis blasphēmian kinēsai tēn glōttan ēnankasen, alla kai tosautę̄ paradothentes phlogi, hymnois ton euergetēn a egerairon. Se de oute kaminos, outs leontes blasphēmein anankazousin, alla tois theosdotois agathois entryphōn, ouk aisthanę̄ tōn dōreōn. Ei de moi men ktisin epaineseis, ton de Ktistēn hymnēseis, kai tēn parousan hautou pantachou promētheian proskynēseis, hoti autǭ hē doxa kai to kratos, nyn lai aei, kai eis tous aiōnas, ᾿Amēn.
There are some who, unable to pay rent, have the marketplace for a house, the ground for a bed, and refuse for bedding; no physician stands by, no cook serving the physician's orders, no slave, no maidservant, perhaps not even a wife sharing his bed. But God's providence becomes all things to him, dimming his pains, quenching the flame of fever without medicine, keeping off the harm from frost, from burning heat, and from the damp underneath. No one teaches him which foods feed the disease and which fight for health, but he eats whatever comes to hand without distinction or discrimination; the harmful becomes beneficial, cold water drunk becomes a medicine, and dry bread quenches the flame … he does not need things to soften him from above or … from below … nature … the want, and itself brings the sick man the help that comes from physicians. And one can see the man thrown on the ground bearing his disease more easily than those … the care described earlier … God's care, do not pry into each thing that happens. And if you wish to do this too, take piety as the helper of your inquisitiveness. Let it lead your journey; let it guide you to the search for what you seek. Obeying it, take every occasion to praise the Creator; imitate those three youths who, handed over to the furnace, called even lifeless creation into fellowship in glorifying God, drew the tyrant who had cruelly handed them over to the furnace to behold the miracle, and compelled him by the wonder to worship the God he had fought against. Neither did the furnace compel them to move their tongue to blasphemy, but handed over to so great a flame, they honored their benefactor with hymns. But no furnace and no lions compel you to blaspheme; yet while reveling in God-given good things, you do not perceive the gifts. But if you will praise creation with me and sing the Creator's praise, and worship his forethought present everywhere, … for to him be glory and might, now and always and to the ages. Amen.
Chapter 7
7.1PG 83
Οὐ δεῖται τῆς μὲν ἀνθρωπίνης γλωττὴης εἰς ὕμνων χορηγίαν τῶν ὅλων ὁ Ἐοιητής" οὐδὲ γὰρ τὴν τῶν ἀγγέλων δοξολογίαν ὡς δεόμενο; δέχεται, ἀλλὰ τὴν εὔνοιαν ὁρῶν, τὸ εὔγνωμον ἀποδέχεται" καὶ τὰς θυσίας δὲ τὰς νομικὰς ἡνίχα προσέφερον οἱ προσφέροντες, οὖκ ὡς χρείαν δήπουθεν ἀναπληροῦντες ρὸν, ἀλλ᾽ ὑπὲρ τῶν μυρίων εὐεργεσιῶν, ὧν ἐδέχοντο, τὴν δυνατὴν χάριν ἔκτίνειν πειρώμενοι. Αὐτίκα τοίνυν ἔστιν ἰδεῖν, οὐδὲ πάντας μίαν καὶ τὴν αὐτὴν θυσίαν προσφέροντας. Ὁ μὲν γὰρ, ἔθυε μόσχον, ὁ ὃὲ ἀμνὸν, ὁ δὲ χίμαρον᾽ καὶ ὁ μὲν πλείω τὰ θύματα, ὁ δὲ ἐλάττω" ὁ δὲ τούτων ἀπορῶν, καὶ πενίᾳ συζῶν, ζεῦγος τρυγόνων, ἣ νεοττοὺς περιστερῶν" ὁ δὲ καὶ τούτων σπανίζων, δαλιν ὀλίγην, καὶ βραχύ τι λιδανωτοῦ. Ποιότητι τοιγαροῦν γνώμης, οὐκὶ ποσότητι δώρων προσέχειν τὸν δίκαιον κριτὴν ἐντεῦθεν δήπουθεν διδασκόμεθα. Καὶ τοὺς εὐτελεῖς ἡμῶν προσφέρομεν λόγους, οὐκ ἵνα τῇ βραχυτάτῃ σταγόνι τὴν ἄδυσσον τῆς σοφίας αὐξήσωμεν, ἀλλὰ τὴν οἰκέταις πρέπουσαν εὔνοιαν ἐπιδεῖξαι πειρώμενοι, καὶ τῶν ὁμοδούλων διελέγξαι τὸ θράσος, καὶ τὸν δεσποτικὸν αὐτοῖς ἐπιθεῖναι ζυγὸν προμηθουμενοι. Κομιδῇ γὰρ ἀσχάλλομεν τὴν τὰ πάντα χυδερνῶσαν τοῦ Θεοῦ σοφίαν ὑπ᾽ αὐτῶν συχοφαντουμένην ὁρῶντες " οὗ χάριν καὶ τὸν παρόντα τοῦ λόγου πόνον ἐδεξάμεθα, καὶ παῦσαι τοῖς ἐλέγχοις τὴν βλασφημίαν πειρώμεθα. Ὅτι μὲν οὖν λίαν ἀνοήτως χαταιτιῶνται τὴν δοκοῦσαν ἀνωμαλίαν τοῦ βίου, καὶ παραπαίοντες τὸ δέον οὗ συνορῶσιν, ἱκανῶς ὃ πρὸ τούτου λόγος ἐδίδαξε, καὶ τῆς πενίας ὑποδείξας τὸ χρήσιμον, καὶ τοῦ πλούτου διελέγξας τὴν ἔνδειαν. Ἐπειδὴ δὲ οὐ μόνον τῆς πενίας κατηγοροῦσιν, ἀλλὰ καὶ τὴν δουλείαν ὁλοφύρονται, καὶ τοὺς βασιλικοὺς ἀποδύρονται φόρους, καὶ ἕτερα τὰ τῷδε τῷ βίῳ λίαν ἁρμόττοντα " φέρε, καὶ περὶ τούτων μικρὰ διεξέλθωμεν, καὶ τοὺς ἀρίστους τῶν ἰατρῶν μιμησώμεθα, οἵ τοὺς ἀῤῥώστους ἀποσίτους ὁρῶντες, καὶ τὰ προσφερόμενα σιτία πάντα βδελυττομένους, τέχναις τισὶν ἱατρικαῖς τὸ δυσάρεστον αὐτῶν εὖ μάλα χατασοφίζονται. Τὰ ραμιγνύντες, τὸ βδελυκτὸν τῷ ἀῤῥώστῳ φαινόμενον ἥδιστον ἀπεργάζονται. Καὶ οὗτοι δὲ ὁμοίως ἐκεΐνοις, πᾶσι τοῖς ὁρωμένοις καὶ. γινομένοις ἐπιμέμφονται.. ᾽Αλλ᾽ ἐκείνοις μὲν ἡ νόσος παρὰ γνώμην συμθαίνει, καὶ ἀλγυνόμενοι λίαν τῶν σιτίων ἀπέχονται, καὶ μεταλαδεῖν ποθοῦντες ὑπὸ τῆς νόσου κωλύονται" τούτοις δὲ ἐκούσια καὶ αὐθαίρετα πολεμεῖ τὰ πάθῃ, καὶ τὸ δυσάρεστον ἔχουσιν, οὐ περὶ σιτία καὶ ὄψα, ἀλλὰ περὶ πάντα τὰ σοφῶς καὶ δικαίως ὑπὸ τῆς θείας προμηθείας οἰκονομούμενα. Καὶ σπείροντες Ὁ μὲν τῶν ὅμόρων ἐπιθυμοῦσιν, ὁδοιποροῦντες δὲ τῶν μόρων κατηγοροῦσι. Χρήζουσι δὲ θερμοτέρας τῆς ἡλιακῇς ἀκτῖνος, ἵνα πέπονας τῶν σπερμάτων.
Ou deitai tēs men anthrōpinēs glōttēēs eis hymnōn chorēgian tōn holōn ho Eoiētēs" oude gar tēn tōn angelōn doxologian hōs deomeno? dechetai, alla tēn eunoian horōn, to eugnōmon apodechetai" kai tas thysias de tas nomikas hēnicha prosepheron hoi prospherontes, ouk hōs chreian dēpouthen anaplērountes ron, all᾽ hyper tōn myriōn euergesiōn, hōn edechonto, tēn dynatēn charin ektinein peirōmenoi. Autika toinyn estin idein, oude pantas mian kai tēn autēn thysian prospherontas. Ho men gar, ethye moschon, ho hoe amnon, ho de chimaron᾽ kai ho men pleiō ta thymata, ho de elattō" ho de toutōn aporōn, kai penią syzōn, zeugos trygonōn, hē neottous peristerōn" ho de kai toutōn spanizōn, dalin oligēn, kai brachy ti lidanōtou. Poiotēti toigaroun gnōmēs, ouki posotēti dōrōn prosechein ton dikaion kritēn enteuthen dēpouthen didaskometha. Kai tous euteleis hēmōn prospheromen logous, ouk hina tę̄ brachytatę̄ stagoni tēn adysson tēs sophias auxēsōmen, alla tēn oiketais prepousan eunoian epideixai peirōmenoi, kai tōn homodoulōn dielenxai to thrasos, kai ton despotikon autois epitheinai zygon promēthoumenoi. Komidę̄ gar aschallomen tēn ta panta chydernōsan tou Theou sophian hyp᾽ autōn sychophantoumenēn horōntes " hou charin kai ton paronta tou logou ponon edexametha, kai pausai tois elenchois tēn blasphēmian peirōmetha. Hoti men oun lian anoētōs chataitiōntai tēn dokousan anōmalian tou biou, kai parapaiontes to deon hou synorōsin, hikanōs ho pro toutou logos edidaxe, kai tēs penias hypodeixas to chrēsimon, kai tou ploutou dielenxas tēn endeian. Epeidē de ou monon tēs penias katēgorousin, alla kai tēn douleian holophyrontai, kai tous basilikous apodyrontai phorous, kai hetera ta tǭde tǭ biǭ lian harmottonta " phere, kai peri toutōn mikra diexelthōmen, kai tous aristous tōn iatrōn mimēsōmetha, hoi tous arrhōstous apositous horōntes, kai ta prospheromena sitia panta bdelyttomenous, technais tisin hiatrikais to dysareston autōn eu mala chatasophizontai. Ta ramignyntes, to bdelykton tǭ arrhōstǭ phainomenon hēdiston apergazontai. Kai houtoi de homoiōs ekeïnois, pasi tois horōmenois kai. ginomenois epimemphontai.. ᾽All᾽ ekeinois men hē nosos para gnōmēn symthainei, kai algynomenoi lian tōn sitiōn apechontai, kai metaladein pothountes hypo tēs nosou kōlyontai" toutois de ekousia kai authaireta polemei ta pathę̄, kai to dysareston echousin, ou peri sitia kai opsa, alla peri panta ta sophōs kai dikaiōs hypo tēs theias promētheias oikonomoumena. Kai speirontes Ho men tōn homorōn epithymousin, hodoiporountes de tōn morōn katēgorousi. Chrēzousi de thermoteras tēs hēliakę̄s aktinos, hina peponas tōn spermatōn.
The Maker of all things does not need the human tongue to supply hymns; for he does not receive even the angels' glorification as one in need, but seeing their goodwill, he welcomes their gratitude. And when those who offered the sacrifices of the law offered them, they did not, of course, fill a need … , but for the countless benefits they received, trying to repay what thanks they could. So one can see that not all offered one and the same sacrifice. One sacrificed a calf, another a lamb, another a kid; one more victims, another fewer; one who lacked these and lived with poverty, a pair of turtledoves or young pigeons; and one who lacked even these, a little fine flour and a little frankincense. From this, surely, we are taught that the just judge attends to the quality of the intention, not the quantity of the gifts. And we offer our cheap words not to increase the abyss of wisdom with the tiniest drop, but trying to show the goodwill that befits servants, to refute the boldness of our fellow servants, and taking care to put the Master's yoke on them. For we are greatly distressed to see the wisdom of God that steers all things slandered by them; for this reason we have taken on the present labor of discourse and try to stop the blasphemy by refutations. That they very foolishly blame the apparent unevenness of life, and in their derangement do not see what is right, the preceding discourse has sufficiently taught, showing the usefulness of poverty and proving the neediness of wealth. But since they not only accuse poverty but also lament slavery, bewail the imperial taxes, and other things that very much belong to this life, come, let us go through these briefly as well, and imitate the best of physicians, who, seeing the sick without appetite and loathing all the food brought to them, very cleverly outwit their fastidiousness by certain arts of medicine; … mixing in … , they make what seems loathsome to the sick man most pleasant. And these people, like those, find fault with everything they see and everything that happens. But in those the sickness happens against their will, and in great pain they abstain from food, longing to partake but prevented by the disease; while in these the passions fight voluntarily and by choice, and their fastidiousness concerns not food and dishes, but all that is wisely and justly ordered by divine forethought. When they sow, they long for rain; when they travel, they complain of the rain. They want the sun's rays hotter, so that the seeds may ripen.
7.2PG 83
τοὺς καρποὺς ἀπεργάσηται" καὶ δυσχεραίνουσι πάλιν, καὶ τὸν φλογμὸν αἰτιῶνται. Πάντα πόνον ὑπὲρ τῆς καὶ μακρὰς ὁδοιπορίας " καὶ πάλιν αὐτῆς πικροὶ κατἥγοροι γίνονται’ ὥαπερ οὐ δουλεύειν τοῖς τῆς Ψυχῆς νεύμασιν, ἀλλ᾽ ἄρχειν τεταγμένης. Μέμφονται σχηκαὶ πάλιν τῆς τοῦ θεοῦ μακροθυμίας κατηγοροῦσι" καὶ οὔτς τὸ δίκαιον αὐτοὺς, οὔτε τὸ μακρόθυμον χαταιδεῖ, ᾿Αλλ᾽ αὐτοὶ μὲν τῆς μακροθυμίας ἀπολαύειν, καὶ μεγάλα πλημμελοῦντες, πρβοσεύχονται" τοὺς δὲ σφᾶς αὐτοὺς λελυπηχότας ἄκρατον δέχεσθαι θέλουσι τοῦ δικαίου τὴν προσθολήν. Εἶδον πένητα, εὐθὺς τὴν γλῶτταν κατὰ τῆς Προνοίας ἐκίνησαν, καὶ πολλοῖς τὴν πενίαν χατέχωσαν σχώμμασιν. Ἐθεάσαντο πλούσιον ἐπ᾽ ἄκρων ὀνύχων βαδίζοντα, λεόντειον βλέποντα, τῇδε χἀχεῖσς τοὺς ὥμους περιφέροντα, ἣ ἐπ᾽ ὀχημάτων φερόμενον, καὶ πολλοῖς οἱκέταις καὶ ῥαὁδοφόροις κυκλούμενον, μεταφέρουσι κατὰ τῶν χρημάτων τὴν βλασφημίαν. Δυσχεραίνουσι τὸν βίον, ὡς ἀνωμαλίας ἀνάπλεω, καὶ μισοῦσι τὸν θάνατον, τὸν τὴν ἀνωμαλίαν παύοντα, καὶ τὴν ἰσοτιμίαν τοῖς σώμασιν ἀπονέμοντα. Καὶ μὴν ἔδει τὸν βίον θαυμάζειν τοὺς τῷ θανάτῳ μεμφομένους, ἢ τὸν θάνατον εὐὖφημεῖν τοὺς τὸν βίον αἰτιωμένους. Ἐναντία γὰρ ἐκ διαμέτρου θάνατος καὶ ξωή. Οἱ δὲ, φύρδην ἅπαντα βλασφημοῦσι, καὶ πάντων ὁμοίως κατηγοροῦσι" καὶ παΐδες μὲν ὄντες, μαχαρίζουτι τοὺς ἄνδρας, ἄνδρες δὲ γενόμενοι, ζηλωτοὺς ἀποκαλοῦσι τοὺς παῖδας. Καὶ τί δεῖ πάντα λέγειν, τὰ ὑπὸ τῆς πονηοᾶς ταύτης νόσου συχοφαντούμενα; Οὐδὲν γάρ ἐστι τῶν γινομέγων, ὃ μὴ δέχεται λοιδορίας βέλος ὑπὸ τῆς τούτων γλώττης πεμπόμενον. Φέρε τοίνυν, ταῖς ἰατριχαῖς μεθόδοις χρησάμενοι, δείξωμεν αὑτοῖς ἥδιστα τὰ τέω;: αὐτοὺς ἀποχναίοντα. Περὶ μὲν οὖν πλούτου καὶ πενίας, καὶ τῆς ἐν τούτοις δοκούσης ἀνωμαλίας, ἀποχρώντως ἐν τῷ πρὸ τοῦδε λόγῳ διεξήλθομεν, καὶ ταύτης καὶ τούτον δεικνύντες τὸ χρήσιμον. Ὅτι δὲ “" εἰς δουλείαν καὶ δεσποτείαν οὐκ αὐτὸς ὁ Ποιητὴς ἐξ ἀρχῖςς τὴν φύσιν διέκρινεν, αὐτίκα δηλώσομεν. Δεῦρο τοίνυν παρὰ ταύτην ἡμῶν τὴν πρώτην διάπλασιν, καὶ βλέπε ἕνα μὲν ἄνδρα πλαττόμενον ἀπὸ γῆς, γυναῖκα ὃὲ ὁμοίαν οὐκέτι ὁμοίως ἀπὸ γῆς. Πλευρὰν γὰρ μίαν ἐξ ἐχείνου λαθὼν ὁ Ποιητὴς, οὕτω τὸ γένος τοῦτο διέπλασεν, ὅπως μὴ φύσεως ἑτέρας αὐτὴ νομίζηται διὰ τὸ τοῦ σχήματος ἐτεροῖον. Εἷς τοιγαροῦν ἀπὸ γῆς διεπλάσθη, καὶ ἐξ ἀνδρὸς ἣ γυνὴ, καὶ ἐξ ἀμφοῖν ἅπασα τῶν ἀνθρώπων ἡ φύσις. Οὐ γὰρ ἐξ ἀρχῆς ὁ Ποιητὴς, τοῖς μὲν δηυἀἷλείαν, τοῖς δὲ δεσποτείαν ἀπένειμεν, ἀλλ᾽ ἕν ἁπάντων ἐδημιούργησε γένος. Καὶ τῷ Νῶε δὲ χιδωτὸν κατασκευάσαι κελεύσας, καὶ μισθὸν αὐτῷ τῆς δικαιοσύνης τὴν σωτηρίαν πορίσας, αὐτὸν καὶ τὴν ὁμόζυγα αὺν τοῖς υἱέσι, καὶ ταῖς ἐχείνων γαμεταῖς, εἰς τὴν χατασχευααθεῖσαν εἰσελθεῖν προσέταξε χι- Οωτὸν, καὶ δοῦλος οὐδεὶς εἰσελήλυθε. Οὐδέπω γὰρ ἡ φύσις ταύτην ἐδέδεντο τὴν διαίρεσιν " ἀλλὰ μίαν.
tous karpous apergasētai" kai dyscherainousi palin, kai ton phlogmon aitiōntai. Panta ponon hyper tēs kai makras hodoiporias " kai palin autēs pikroi katēgoroi ginontai’ hōaper ou douleuein tois tēs Psychēs neumasin, all᾽ archein tetagmenēs. Memphontai schēkai palin tēs tou theou makrothymias katēgorousi" kai outs to dikaion autous, oute to makrothymon chataidei, ᾿All᾽ autoi men tēs makrothymias apolauein, kai megala plēmmelountes, prboseuchontai" tous de sphas autous lelypēchotas akraton dechesthai thelousi tou dikaiou tēn prostholēn. Eidon penēta, euthys tēn glōttan kata tēs Pronoias ekinēsan, kai pollois tēn penian chatechōsan schōmmasin. Etheasanto plousion ep᾽ akrōn onychōn badizonta, leonteion bleponta, tę̄de chacheiss tous hōmous peripheronta, hē ep᾽ ochēmatōn pheromenon, kai pollois hoiketais kai rhaodophorois kykloumenon, metapherousi kata tōn chrēmatōn tēn blasphēmian. Dyscherainousi ton bion, hōs anōmalias anapleō, kai misousi ton thanaton, ton tēn anōmalian pauonta, kai tēn isotimian tois sōmasin aponemonta. Kai mēn edei ton bion thaumazein tous tǭ thanatǭ memphomenous, ē ton thanaton euyphēmein tous ton bion aitiōmenous. Enantia gar ek diametrou thanatos kai xōē. Hoi de, phyrdēn hapanta blasphēmousi, kai pantōn homoiōs katēgorousi" kai païdes men ontes, macharizouti tous andras, andres de genomenoi, zēlōtous apokalousi tous paidas. Kai ti dei panta legein, ta hypo tēs ponēoas tautēs nosou sychophantoumena? Ouden gar esti tōn ginomegōn, ho mē dechetai loidorias belos hypo tēs toutōn glōttēs pempomenon. Phere toinyn, tais iatrichais methodois chrēsamenoi, deixōmen hautois hēdista ta teō?: autous apochnaionta. Peri men oun ploutou kai penias, kai tēs en toutois dokousēs anōmalias, apochrōntōs en tǭ pro toude logǭ diexēlthomen, kai tautēs kai touton deiknyntes to chrēsimon. Hoti de “" eis douleian kai despoteian ouk autos ho Poiētēs ex archiss tēn physin diekrinen, autika dēlōsomen. Deuro toinyn para tautēn hēmōn tēn prōtēn diaplasin, kai blepe hena men andra plattomenon apo gēs, gynaika hoe homoian ouketi homoiōs apo gēs. Pleuran gar mian ex echeinou lathōn ho Poiētēs, houtō to genos touto dieplasen, hopōs mē physeōs heteras autē nomizētai dia to tou schēmatos eteroion. Heis toigaroun apo gēs dieplasthē, kai ex andros hē gynē, kai ex amphoin hapasa tōn anthrōpōn hē physis. Ou gar ex archēs ho Poiētēs, tois men dēuaileian, tois de despoteian apeneimen, all᾽ hen hapantōn edēmiourgēse genos. Kai tǭ Nōe de chidōton kataskeuasai keleusas, kai misthon autǭ tēs dikaiosynēs tēn sōtērian porisas, auton kai tēn homozyga aun tois huiesi, kai tais echeinōn gametais, eis tēn chatascheuaatheisan eiselthein prosetaxe chi- Oōton, kai doulos oudeis eiselēlythe. Oudepō gar hē physis tautēn ededento tēn diairesin " alla mian.
the fruits; and then they are vexed again and blame the burning heat. Every labor for the … and long journeys; and again they become its bitter accusers, as though it were appointed not to serve the soul's nods but to rule. They find fault … and again they accuse God's long-suffering; and neither justice nor long-suffering shames them. But they themselves pray to enjoy long-suffering even when they commit great offences, while they want those who have grieved them to receive the onset of justice unmixed. They saw a poor man, and at once moved their tongue against Providence and buried poverty under many jests. They beheld a rich man walking on tiptoe, glaring like a lion, swinging his shoulders this way and that, or carried in a carriage and surrounded by many servants and lictors, and they turn their blasphemy against money. They are vexed with life as full of unevenness, and they hate death, which stops the unevenness and gives equal honor to bodies. Yet those who blame death ought to admire life, or those who accuse life ought to speak well of death; for death and life are diametrically opposed. But they blaspheme everything pell-mell and accuse all things alike; as boys they call men blessed, and when they become men they call boys enviable. And why need I tell all that is slandered by this wicked disease? For there is nothing that happens that does not receive the dart of abuse sent from their tongue. Come, then, using the methods of physicians, let us show them that what has so far been irking them is most pleasant. About wealth and poverty, and the apparent unevenness in them, we have gone through sufficiently in the preceding discourse, showing the usefulness of the one and of the other. That the Maker himself did not divide nature into slavery and mastery from the beginning we will now make plain. Come, then, to our first forming, and see one man formed from the earth, and a woman like him, but not formed in the same way from the earth. For the Maker took one rib from him and so formed this sex, so that she might not be thought to be of another nature because of the difference of shape. So one was formed from the earth, the woman from the man, and from both the whole of human nature. For the Maker did not from the beginning assign slavery to some and mastery to others, but made one race of all. And when he commanded Noah to build an ark and procured salvation for him as the reward of his righteousness, he ordered him, with his wife, his sons, and their wives, to go into the ark that had been built, and no slave went in. For nature had not yet received this division; but one
7.3PG 83
ἃ μόνα τὰ τῳ ὄντι δοῦλα, τῶν ἀλόγων τὰ γένη, ἃ τούτου χάριν τῶν ὅλων ὁ Ποιητὴς εἰς «τόνδε τὸν βίον παρήγαγεν. Ἐπειδὴ ὃὲ πολλὴν ἐν τοῖς μετὰ ταῦτα κὴν ἀκοσμίαν εἶδεν ἐκ τῆς ἀναρχίας γεγενημένην, καὶ πᾶσαν ἀδεῶς παρανομίαν ἔἐχτελουμένην, εἰς ἄρχοντας καὶ ἀρχομένους διεῖλε τῶν ἀνθρώπων τὸ Ὑένος, ἵνα τῶν ἀρχόντων τὸ δέος σμιχρύνῃ τῶν ἁμερτημάτων τὸ πλῆθος. Οἵδε γὰρ φόδος χαλινοῦν τῶν ἀλόγων παθῶν τὰς ἀφορμὰς, καὶ τῆς Ψυχῆς τὴν πρὸς τὸ χεῖρον ἀμδλύνειν ῥοπῆν᾽ καὶ πολλάκις ἃ λόγος οὐκ ὥνησεν, ὁ φόδος κατώρθωσεν. Ἐπειδὴ γὰρ ἡ φύσις πρὸς τὸ χεῖρον ἐξώχειλε, καὶ ὁ νοῦς τοῖς πάθεσι περιχλυσθεὶς, ὑποδρύχιός τε γενόμενος, οἷόν τι σκάφος ἀνερμάτιστον, ἀτάκτως φέρεσθαι τὸ σῶμα κατέλιπεν, ἀναγκαίως ἐδεήθημεν νόμων, καθάπερ τινὸς ἀγκύρας, ἰστώσης τὸ σκάφος, καὶ τῆν ἐπὶ ἀναδῦναι τὸν χυθερνήτην, καὶ τῶν οἰάκων ἐπιλαδέσῆαι. Τούτων ὃὲ τῶν νόμων γενέσθαι τὴν θέσιν οὐκ οἷόν τε ἦν, ἰσοχρατίας οὔσης, καὶ πολιτευομένης ἔνθα ὁ δῆμος ἔσχε τῶν πραττομένων τὸ κῦρος, τῶν ἔσων ἅπαντες μετελάγχανον᾽ ἀλλ᾽ οἱ μὲν ἦσαν θεσμοθέται, οἱ δὲ νομοθέται, οἱ ὃὲ στρατηγοὶ, οἱ δὲ τῶν ἀρχομένων ἐπλήρουν τὴν τάξιν" ὁ δὲ δημαγωγὸς, καὶ «τὧν ἀρχόντων ἐκράτει, καὶ τῶν ἀρχηγῶν. Καὶ ἐν ταῖς δλιγαρχουμέναις δὲ πόλεσιν, οἱ μὲν πολλοὶ, τὸν τῶν ὑπηκόων ἐπλήρουν κατάλογον" οἱ δὲ ὀλίγο', καὶ φρονήσει προὔχοντες, καὶ ἀρετῇ διαλάμποντες, τά τε κοινὰ διακονεῖν καὶ τὰς ἡγεμονίας διελάγχανον " καὶ οἱ μὲν ν ἔφοροι, οἱ δὲ ναύαρχοι, οἱ δὲ ἁρμοσταί" καὶ ἦγον τὸ πλῆθος ἧ ἂν αὑτοῖς ἄριστα ἐδόκει. Οὐκοῦν ἡ μὲν ἁμαρτία τῶν νόμων τὴν χρείαν εἰσήγαγεν οἱ δὲ νόμοι τῆς τῶν τιθέντων ἐξουσίας ἐδέοντο, οὐ μόνον δὲ τῶν τιθέντων, ἀλλὰ καὶ τῶν κολάζειν τοὺς παρᾶδαίνοντας δυναμένων. Καὶ ἡ μὲν ἀμαρτία τὴν ἀταξίαν εἰσήγαγεν" ὁ δὲ τῶν ὅλων Πρύτανις τῇ ἀταξίᾳ τὴν τάξιν ἐπέθηκε, καὶ τῆς ἁμαρτίας τὴν ῥύμην, οἷόν τινι χαλινῳ, τοῖς νόμοις ἀνέστειλε" τούτου δὰ ςοὔ χαλινοῦ τὰς ἡνίας, καθάπερ ἡνιόχοις, τοῖς ἄρχον σιν ἐνεχείρισεν. Ὑπὸ τούτων καὶ πόλεις χοσμοῦνται, καὶ κῶμαι, καὶ στρατεῖαι" τίς γὰρ ἂν ἥνεγκε τῶν ἀδίκων τὰς χεῖρας, εἰ μὴ τῆς πλεονεἐχτιχῆς αὐτῶν φλογὸς τὴν ἐπὶ τὸ πρόσω φορὰν Ὁ ἐπεῖχε τῶν νόμων τὸ δέος; ἀίχην γὰρ ἰχθύων χατἐφαγον ἂν οἱ μείζους τοὺς ἐλάττους, εἰ μὴ τὸ ξίφος ὁ νόμος τεθηγμένον ἐδείχννυε, καὶ τὴν πυρὰν ἁπτομένην, καὶ τὰ ἄλλα ὅσα πρὸς τιμωρίαν τῶν χαχουργίᾳ συζώντων ἐπενοήθη τοῖς ἄρχουσιν. Ἐΐ γὰρ καὶ τῶν νόμων ἀπειλούντων, καὶ τῶν ἀρχόντων Χο-, λαξζόντων, εἰσί τινες, οἱ θηρίου παντὸς ἀγριώτεροι περὶ τοὺς πέλας διάκεινται, καὶ ἄττονσιν ὡς ὀχορπίοι, καὶ δάχνουσιν ὡς ὄφεις, καὶ λυττῶσιν ὡς κύνες, καὶ βρύχονται κατὰ τῶν ὁμοφύλων, ὥσπερ κατὰ τῶν ἀλλογενῶν οἱ λέοντες, τί οὐκ ἂν ἔδρασαν νόμων οὐκ ὄντων, καὶ ἀρχόντων μὴ κολαζόντων; Νὺν Α δὲ, τολμῶνται μὲν ὑπ᾽ ἐνίων παρανημίαι, λανθάνειν δὲ ὅμως οἱ τολμῶντες πειρῶνται, τοὺς νόμουΐ δειμαίνοντες, καὶ τὴν ἀδικίαν τῇ δεινότητι τῶν λόγων συγχαλύπτειν ἐπιχειροῦσι" καὶ ὁ ἀδικούμενος ἀδεῶς πρόσεισι τοῖς δικάζουσι, καὶ τὴν τῆς ἀδικίας εἰσάγει γραφὴν, καὶ τὴν τοῦ ἠδιχηχότος οὐ δέδοικε δυναστείαν, οὐδὲ φρίττει τοῦ πλούτον τὴν περιφάνειαν" ἀλλ᾽ ὡς εἰς λιμένα εἰς τὸ δικαστήριον τρέχει, καὶ τῆς ἀδικίας διηγεῖται τὰ εἴδη, καὶ τοὺς νόμους εἰς μέσον ἀχθῆναι παρακαλεῖ, καὶ κατὰ τούτους διχάξειν τὸν δικαστὴν ἱκετεύει. Ὁ δὲ τὴν ψῆφον ἐκφέρει, καὶ τὴν ἁρπαγεῖσαν οἰκίαν, ἣ τὸν ἀγρὸν, ἣ τὸ σκεῦος ἀποδοθῆναι τῷ ἠδικημένῳ κελεύει" κολάζει δὲ πολλάκις καὶ ζημίᾳ χρημάτων τὸν τὴν ἀδικίαν τετολμηχότα. Διὰ τοῦτο τὸ δέος, καὶ τοιχωρύχοι, καὶ λωποδύται, οὐ προφανῶς, ἀλλὰ κρύθδην τὴν ἀδικίαν
ha mona ta tǭ onti doula, tōn alogōn ta genē, ha toutou charin tōn holōn ho Poiētēs eis «tonde ton bion parēgagen. Epeidē hoe pollēn en tois meta tauta kēn akosmian eiden ek tēs anarchias gegenēmenēn, kai pasan adeōs paranomian eechteloumenēn, eis archontas kai archomenous dieile tōn anthrōpōn to Hyenos, hina tōn archontōn to deos smichrynę̄ tōn hamertēmatōn to plēthos. Hoide gar phodos chalinoun tōn alogōn pathōn tas aphormas, kai tēs Psychēs tēn pros to cheiron amdlynein rhopēn᾽ kai pollakis ha logos ouk hōnēsen, ho phodos katōrthōsen. Epeidē gar hē physis pros to cheiron exōcheile, kai ho nous tois pathesi perichlystheis, hypodrychios te genomenos, hoion ti skaphos anermatiston, ataktōs pheresthai to sōma katelipen, anankaiōs edeēthēmen nomōn, kathaper tinos ankyras, istōsēs to skaphos, kai tēn epi anadynai ton chythernētēn, kai tōn oiakōn epiladesēai. Toutōn hoe tōn nomōn genesthai tēn thesin ouk hoion te ēn, isochratias ousēs, kai politeuomenēs entha ho dēmos esche tōn prattomenōn to kyros, tōn esōn hapantes metelanchanon᾽ all᾽ hoi men ēsan thesmothetai, hoi de nomothetai, hoi hoe stratēgoi, hoi de tōn archomenōn eplēroun tēn taxin" ho de dēmagōgos, kai «tōn archontōn ekratei, kai tōn archēgōn. Kai en tais dligarchoumenais de polesin, hoi men polloi, ton tōn hypēkoōn eplēroun katalogon" hoi de oligo', kai phronēsei prouchontes, kai aretę̄ dialampontes, ta te koina diakonein kai tas hēgemonias dielanchanon " kai hoi men n ephoroi, hoi de nauarchoi, hoi de harmostai" kai ēgon to plēthos hē an hautois arista edokei. Oukoun hē men hamartia tōn nomōn tēn chreian eisēgagen hoi de nomoi tēs tōn tithentōn exousias edeonto, ou monon de tōn tithentōn, alla kai tōn kolazein tous paradainontas dynamenōn. Kai hē men amartia tēn ataxian eisēgagen" ho de tōn holōn Prytanis tę̄ ataxią tēn taxin epethēke, kai tēs hamartias tēn rhymēn, hoion tini chalinǭ, tois nomois anesteile" toutou da sou chalinou tas hēnias, kathaper hēniochois, tois archon sin enecheirisen. Hypo toutōn kai poleis chosmountai, kai kōmai, kai strateiai" tis gar an hēnenke tōn adikōn tas cheiras, ei mē tēs pleoneechtichēs autōn phlogos tēn epi to prosō phoran Ho epeiche tōn nomōn to deos? aichēn gar ichthyōn chatephagon an hoi meizous tous elattous, ei mē to xiphos ho nomos tethēgmenon edeichnnye, kai tēn pyran haptomenēn, kai ta alla hosa pros timōrian tōn chachourgią syzōntōn epenoēthē tois archousin. Eï gar kai tōn nomōn apeilountōn, kai tōn archontōn Cho-, laxzontōn, eisi tines, hoi thēriou pantos agriōteroi peri tous pelas diakeintai, kai attonsin hōs ochorpioi, kai dachnousin hōs opheis, kai lyttōsin hōs kynes, kai brychontai kata tōn homophylōn, hōsper kata tōn allogenōn hoi leontes, ti ouk an edrasan nomōn ouk ontōn, kai archontōn mē kolazontōn? Nyn A de, tolmōntai men hyp᾽ eniōn paranēmiai, lanthanein de homōs hoi tolmōntes peirōntai, tous nomouï deimainontes, kai tēn adikian tę̄ deinotēti tōn logōn synchalyptein epicheirousi" kai ho adikoumenos adeōs proseisi tois dikazousi, kai tēn tēs adikias eisagei graphēn, kai tēn tou ēdichēchotos ou dedoike dynasteian, oude phrittei tou plouton tēn periphaneian" all᾽ hōs eis limena eis to dikastērion trechei, kai tēs adikias diēgeitai ta eidē, kai tous nomous eis meson achthēnai parakalei, kai kata toutous dichaxein ton dikastēn hiketeuei. Ho de tēn psēphon ekpherei, kai tēn harpageisan oikian, hē ton agron, hē to skeuos apodothēnai tǭ ēdikēmenǭ keleuei" kolazei de pollakis kai zēmią chrēmatōn ton tēn adikian tetolmēchota. Dia touto to deos, kai toichōrychoi, kai lōpodytai, ou prophanōs, alla krythdēn tēn adikian
… only the truly slavish kinds, those of the irrational animals, which for this reason the Maker of all brought into this life. But since he saw great disorder arising in later times from the lack of rule, and every lawlessness being committed without fear, he divided the human race into rulers and ruled, so that fear of the rulers might lessen the multitude of sins. For fear knows how to bridle the impulses of the irrational passions and to blunt the soul's inclination to the worse; and often what reason did not accomplish, fear achieved. For since nature ran aground toward the worse, and the mind, swamped by the passions and sunk under water, left the body to be carried in disorder like an unballasted ship, we needed laws, as an anchor to steady the ship, and … the pilot to come up and take hold of the tillers. But these laws could not be established if there were equality of power; and … where the people had authority over affairs, not all shared equal things, but some were lawgivers, others legislators, others generals, and others filled the rank of the ruled; and the demagogue controlled both the magistrates and the leaders. And in cities ruled by a few, the many filled the list of subjects, while the few, excelling in prudence and shining in virtue, were allotted the service of the common affairs and the commands; some were ephors, some admirals, some governors, and they led the multitude as seemed best to them. So sin brought in the need of laws, and laws needed the authority of those who establish them, and not only of those who establish them but also of those able to punish the transgressors. Sin brought in disorder; but the ruler of all things laid order on the disorder, and checked the rush of sin with laws as with a bridle; and he entrusted the reins of this bridle to the rulers as to charioteers. By them cities, villages, and armies are kept in order. For who could have borne the hands of the unjust, if fear of the laws did not check the forward rush of their greedy flame? Like fish, the bigger would have eaten the smaller, if the law did not show the sharpened sword, the kindled pyre, and all the other things devised by the rulers for the punishment of those who live with wrongdoing. For if, even when the laws threaten and the rulers punish, there are some who are more savage than any beast toward their neighbors, who sting like scorpions, bite like snakes, rage like dogs, and roar against those of their own race as lions against other kinds, what would they not have done if there were no laws and rulers did not punish? As it is, lawless deeds are dared by some, but those who dare them try to escape notice, fearing the laws, and try to cover their injustice with clever words; and the wronged man goes without fear to the judges, brings his indictment for injustice, does not fear the power of the wrongdoer nor shudder at the splendor of his wealth, but runs to the court as to a harbor, describes the kinds of injustice, asks that the laws be brought forward, and begs the judge to decide by them. The judge gives his vote and orders the seized house, field, or goods to be restored to the wronged man; and often he also punishes with a fine the one who dared the injustice. Because of this fear, housebreakers and clothes-thieves pursue their injustice not openly but in secret,
7.4PG 83
μετίασι, καὶ τῷ πειρᾶσθαι λανθάνειν, τὸ δέος κηρύττουσιν. Ἢ γὰρ ἂν ἐγχειρίδια λαθόντες, ἅπαντας σεις διείλοντο. Ἐπειδὴ δὲ δειμαίνουσιν, οἱ πολλοὶ μὲν ἡσυχάζουσιν, οἱ δὲ τῆς πονηρίας χατατολμῶντες, ἣ τῶν ὁδῶν τὰς ἐρημοτέρας χαταλοχῶσιν, ἣ νύκτωρ ἐν ταῖς πόλεσι χαχουργοῦσι, τὸ σκότος, καὶ τὸν ὕπνον, καὶ τὴν ἁπάντων ἡσυχίαν, εἰς συμμαχίαν τῆς ληστείας λαμθάνοντες. αὶ δύο δὲ τούτων ἢ τρεῖς φωραϑέντες, καὶ κολασθέντες ὑπὸ τῶν νόμων, ἱκανὸν τοῖς ἄλλοις ὠφελείας ὑπόδειγμα γίνονται, καὶ τῶν ὁμοτρόπων τὴν τιμωρίαν ὁρῶντες, μισοῦσι τὴν πονηρίαν, ὡς θανάτων τοιούτων μητέρα. ᾿Αλλὰ γὰρ οὐκ οἶδ᾽ ὅπως εἰς τούτους ἐξέδην τοὺς λόγους, τὴν τῆς δουλείας αἰτίαν διεξελθεῖν ἐθελήσας" ἐπανελθεῖν οὖν ὅθεν ἐξέθδην καιρός. Ὅτι μὲν οὖν ἐξ ἀρχῆς ὁ τῶν ὅλων Δημιουργὸς, μίαν εἰργάσατο πάντων τῶν ἀνθρώπων τὴν φύσιν, καὶ ἐξ ἑνὸς ἀνδρὸς καὶ μιᾶς γυναικὸς ἅπασαν τὴν οἰκουμένην τοῦδε τοῦ γένους ἐπλήρωσε, μάρτυς ἢ θεία Γραφή" μαρτυρεῖ δὲ καὶ ἧ φύσις τῇ θείᾳ Γραφῇ. Οἵ τε γὰρ τὰ πρὸς ἥλιον ἀνίσχοντα καὶ δυόμένον, οἵ τε τὰ νότια καὶ τὰ βόρεια μέρη διειληχότες, καὶ οἱ τὰ μέσα δὲ ταύτης οἰκοῦντες, ὃν ἔχουσι τὸ τῆς διαπλάσεως εἶδος, πὸν αὐτὸν τῶν αἱσθητηρίων ἀριθμὸν, ἐν μόνοις ἤθεσι καὶ χρώμασι διαφέροντες. ᾿Αλλὰ τὰ μὲν ἤθη τὰ ἔθη ποιεῖ, καὶ τὸ τῆς ψυχῆς αὐτεξούσιον. Ταύτην δὲ καὶ παρ᾽ ἡμῖν αὐτοῖς ἔστιν εὑρεῖν τὴν διαφοράν. Τὸ δὲ τῶν χρὼμάτων ἑτεροῖον ἡ τῶν χωρίων ἀπεργάζεται θέτις. Οἱ μὲν γὰρ πόῤῥω τῆς ἡλιακῆς ἀκτῖνος οἰκοῦντες, λευχοτέραν ἔχουσι τὴν τοῦ σώματος ἐπιφάνειαν. Οἱ ὃΣ τοῖς ἑῴοις καὶ ἑσπερίοις τμή μασι κατὰ τὸ νότιον ποῦ πόλου μέρος ἐνδιαιτᾶσθαι λαχόντες, πλησιέστεροι τῆς ἀκτῖνος γενόμενοι, μελαίνονται τὸ σώμα, ξύλων τινῶν δίκην τῇ πλείονι τοῦ πυρὸς ὁμιλίᾳ ἐπανθραχουμένων, καὶ τὴν μέλαιναν χροιὰν ἐνδυομένων. Οὐκοῦν μία μὲν τῶν ἀνθρώπων ἣἧ φύσις, καὶ ἀρχόντων καὶ ἀρχομένων, καὶ ὑπηκόων καὶ βασιλέων, καὶ δούλων καὶ δεσποτῶν. Μία δὲ οὖσα ἡ φύσις, τοῦ Δημιουργοῦ κηρύττει τὸ δίκαιον" διαιρεθεῖσα δὲ τῷ χρόνῳ εἰς δουλείαν καὶ δεσποτείαν, καὶ τούτοις κἀκείνοις τὸν αὐτὸν φυλάξασα χαρακτῆρα, κατηγορεῖ μὲν τῆς ἁμαρτίας, ταύτην εἰσαγούσης τὴν χρείαν, τοῦ δὲ Ποιητοῦ καὶ ἐνταῦθα τὴν ἰσότητα δείκνυσιν.
metiasi, kai tǭ peirasthai lanthanein, to deos kēryttousin. Ē gar an encheiridia lathontes, hapantas seis dieilonto. Epeidē de deimainousin, hoi polloi men hēsychazousin, hoi de tēs ponērias chatatolmōntes, hē tōn hodōn tas erēmoteras chatalochōsin, hē nyktōr en tais polesi chachourgousi, to skotos, kai ton hypnon, kai tēn hapantōn hēsychian, eis symmachian tēs lēsteias lamthanontes. ai dyo de toutōn ē treis phōraϑentes, kai kolasthentes hypo tōn nomōn, hikanon tois allois ōpheleias hypodeigma ginontai, kai tōn homotropōn tēn timōrian horōntes, misousi tēn ponērian, hōs thanatōn toioutōn mētera. ᾿Alla gar ouk oid᾽ hopōs eis toutous exedēn tous logous, tēn tēs douleias aitian diexelthein ethelēsas" epanelthein oun hothen exethdēn kairos. Hoti men oun ex archēs ho tōn holōn Dēmiourgos, mian eirgasato pantōn tōn anthrōpōn tēn physin, kai ex henos andros kai mias gynaikos hapasan tēn oikoumenēn toude tou genous eplērōse, martys ē theia Graphē" martyrei de kai hē physis tę̄ theią Graphę̄. Hoi te gar ta pros hēlion anischonta kai dyomenon, hoi te ta notia kai ta boreia merē dieilēchotes, kai hoi ta mesa de tautēs oikountes, hon echousi to tēs diaplaseōs eidos, pon auton tōn haisthētēriōn arithmon, en monois ēthesi kai chrōmasi diapherontes. ᾿Alla ta men ēthē ta ethē poiei, kai to tēs psychēs autexousion. Tautēn de kai par᾽ hēmin autois estin heurein tēn diaphoran. To de tōn chrōmatōn heteroion hē tōn chōriōn apergazetai thetis. Hoi men gar porrhō tēs hēliakēs aktinos oikountes, leuchoteran echousi tēn tou sōmatos epiphaneian. Hoi hoS tois heǭois kai hesperiois tmē masi kata to notion pou polou meros endiaitasthai lachontes, plēsiesteroi tēs aktinos genomenoi, melainontai to sōma, xylōn tinōn dikēn tę̄ pleioni tou pyros homilią epanthrachoumenōn, kai tēn melainan chroian endyomenōn. Oukoun mia men tōn anthrōpōn hēē physis, kai archontōn kai archomenōn, kai hypēkoōn kai basileōn, kai doulōn kai despotōn. Mia de ousa hē physis, tou Dēmiourgou kēryttei to dikaion" diairetheisa de tǭ chronǭ eis douleian kai despoteian, kai toutois kakeinois ton auton phylaxasa charaktēra, katēgorei men tēs hamartias, tautēn eisagousēs tēn chreian, tou de Poiētou kai entautha tēn isotēta deiknysin.
and by trying to escape notice proclaim their fear. Otherwise they would have taken daggers and … all … But since they are afraid, most keep quiet, while those who dare wickedness either lie in ambush on the more deserted roads or do harm in the cities at night, taking darkness, sleep, and the quiet of all as allies of their robbery. And two or three of them, caught and punished by the laws, become a sufficient example of benefit to the others, who, seeing the punishment of those like them, hate wickedness as the mother of such deaths. But somehow I have gone off into these words, when I wanted to explain the cause of slavery; it is time, then, to return to where I left. That from the beginning the Creator of all made one nature of all human beings and filled the whole world with this race from one man and one woman, the divine Scripture is a witness; and nature bears witness to the divine Scripture. For those who dwell in the regions of the rising and setting sun, those who have the southern and northern parts, and those who live in the middle, have one shape of their forming, the same number of senses, differing only in customs and colors. But habits make customs, and so does the soul's free will; and this difference can be found among ourselves too. The difference of colors is produced by the situation of places. Those who live far from the sun's rays have a whiter surface of the body. Those whose lot it is to live in the eastern and western parts toward the southern part of the sky, being nearer the rays, are blackened in body, like logs charred by greater contact with the fire and putting on a black color. So the nature of human beings is one, of rulers and ruled, subjects and kings, slaves and masters. And being one, nature proclaims the Creator's justice; and though divided in time into slavery and mastery, it has kept the same stamp in both, and so accuses sin, which brought in this need, while it shows the Maker's equality here too.
7.5PG 83
Ἐφύλαξε γὰρ μέχρι τέλους τὴν τῆς οὐσίας ταυτότητα, τὴν δὲ ἀταξίαν τῆς ἁμαρτίας τῇ τάξει τῆς ἡγεμονίας ἐξέλασς, καὶ τὴν ἐκείνης πλεονεξίαν τῷ κανόνι τῆς νομοθεσίας ἐῤῥύθμισεν, οἷόν τις ναυκαὶ τὸ περιττὸν ἀφαιρούμενος. Μὴ τοίνυν τοῦ Δημιουργοῦ κατηγόρει τὴν δουλείαν θεώμενος, ἀλλὰ τὴν ἀμαρτίαν καὶ βλασφημίαν φεῦγε, δι᾽. ἣν εἰς δουλείαν καὶ δεσποτείαν διῃρέθη τῶν ἀνθρώπων τὸ γένος. Σὺ δὲ, σκάφος μὲν ὁρῶν ἐξ οὐρίων φερόμενον, καὶ τοὺς μὲν πλωτῆρας ἡσυχῇ καθημένους, τοὺς δὲ ναύτας, ἣ ἣ ἄλλο τι τῶν χελευομένων ἐργαζομένους, τὸν δὲ ποῦντα, καὶ τῷ χυδερνήτῃ μηνύοντα, τὸν δὲ χυσχάφος ἰθύνοντα, θαυμάζεις τὴν τάξιν, καὶ οὐ κελεύεις εἶναι πάντας χυδερνῆτας, οὐδὲ πᾶσι τὴν τῆς νηὸς ἡγεμονίαν πιστεύεις" καὶ τοὺς μὲν ἧἡσυχά- ( ζοντας βλέπων, τοὺς δὲ τὸ κελευόμενον δρῶντας, τὸν δὲ προλέγοντα τὸ φαινόμενον, τὸν δὲ πάντων ὁμοῦ προστατεύοντα, οὐκ ἀγανακτεῖς, οὐδὲ κατηγορεῖς ἀκοσμίαν, ἀλλὰ μάλα θαυμάζων τὴν τάξιν διατελεῖς " τὰς δὲ οἱκίας οὐκ ἐθέλεις ταῖς ὀλχάσι παραπλησίως χυδερνᾶσθαι, ἀλλὰ δυσχεραίνεις, τὸν μὲν ἡγούμενον βλέπων τῆς οἰκίας, τοὺς ὃὲ ἀγομένους. Καὶ μὴν οἰκία καὶ ναῦς κατὰ τὴν οἰκονομίαν λίαν ἀλλήλαις ἐοίκασιν. Ὁ μὲν γὰρ δεσπότης, καθάπερ τις χυδερνήτης, τῶν τῆς οἰκίας οἰάκων ἐπειλημμένος, τοῖς πᾶσιν ἐφέστηκεν" ὁ δὲ τῶν οἰκετῶν πρωτεύων, ὁ τῶν ἄλλων ἁπάντων τὴν κηδεμονίαν πεπιστευμένος, τὸν πρωρέα μιμούμενος, διδάσκει τὸν δεσπότην ἃ νομίζει συμφέρειν. Τῶν δὲ ἄλλων οἶκετῶν, οἱ μὲν ναύταις παραπλησίως, μερικὰς ἐγκεχειρισμένοι φροντίδας, τὰ κελευόμενα πράττουσιν" οἱ δὲ λοιποὶ, δίκην πλωτήρων, ἐν μέσῳ τούτων εἰσὶν, ὑπὸ τούτων ἰθυνόμενοι, καὶ τῶν ἀναγκαίων διὰ τούτῶν τυγχάνοντες. Τί δήποτε τοίνυν σκάφος μὲν οὕτω χυδερνώμενον ἐπαινεῖς, οἰκίαν δὲ τὴν αὐτὴν δεχομένην οἰκονομίαν σχώπτων διατελεῖς; Ἐγὼ δὲ ἡγοῦμαί σε καὶ στρατιὰν ἐπαινεῖν, ἧς ἡγεῖται μὲν ὃ στρατηγὸς, φυλάττουσι δὲ τοὺς λόχους οἱ λοχαγοὶ, ἐν κόσμῳ δὲ τὰς τάξεις ἄγουσιν οἱ ταξιάρχαι" ἑχατόνταρχοι δὲ καὶ χιλίαρχοι τὰ παρὰ τοῦ στρατηγοῦ συνθήματα τούτοις διαπορθμεύουσι, καὶ νῦν μὲν εἰς φάλαγγα χαθιστῶσι τὴν στρατιὰν, νῦν δὲ ἐν πλινθίῳ, ἄλλοτε ἐπὶ χέρας ἄγουσιν. “Ἔστι δὲ ὅτε χέρας ἑκάτερον ἐπὶ πλεῖστον ἐχτείναντες, κυκλοῦσι μὲν τοὺς πολεμίους, οὐδὲ φυγεῖν ἐπιτρέποντες, ἀλλὰ πάντοθεν ὁμοίως ἀφιέντες τὰ βέλη, καὶ ἄρδην ἅπαντας ἀναιροῦντες. Τούτων δὲ οὐδὲν ἐγεγόνει, μὴ τῆς στρατιᾶς εἰς ἄρχοντας καὶ ἀρχομένους διῃρημένης " πολναρχία γὰρ ἐν στρατιᾷ πάντων μάλιστα βλαδερώτατον, εἰς πολλὰ χατατέμνουσα, καὶ τὴν ὁμόνοιαν διασπῶσα, καὶ πολλαῖς βουλαῖς ἰθύνειν μὲν πειρωμένη, βλάπτουσα δὲ μᾶλλον ἣ χυδερνῶσα. Πῶς τοίνυν οὐκ ἄτοποῦ, καὶ ἐν νηὶ σε θαυμάζοντα τὴν τοῦ ἑνὸς προστασίαν, καὶ στρατιᾶς ἐπαινοῦντα τὴν τάξιν, ἣν οἱ τῶν στρατηγῶν ἐργάζονται νόμοι, μέμφεσθαί σε οἰκίαν τοῦτον ἀγομένην τὸν τρόπον;
Ephylaxe gar mechri telous tēn tēs ousias tautotēta, tēn de ataxian tēs hamartias tę̄ taxei tēs hēgemonias exelass, kai tēn ekeinēs pleonexian tǭ kanoni tēs nomothesias errhythmisen, hoion tis naukai to peritton aphairoumenos. Mē toinyn tou Dēmiourgou katēgorei tēn douleian theōmenos, alla tēn amartian kai blasphēmian pheuge, di᾽. hēn eis douleian kai despoteian dię̄rethē tōn anthrōpōn to genos. Sy de, skaphos men horōn ex ouriōn pheromenon, kai tous men plōtēras hēsychę̄ kathēmenous, tous de nautas, hē hē allo ti tōn cheleuomenōn ergazomenous, ton de pounta, kai tǭ chydernētę̄ mēnyonta, ton de chyschaphos ithynonta, thaumazeis tēn taxin, kai ou keleueis einai pantas chydernētas, oude pasi tēn tēs nēos hēgemonian pisteueis" kai tous men hēēsycha- ( zontas blepōn, tous de to keleuomenon drōntas, ton de prolegonta to phainomenon, ton de pantōn homou prostateuonta, ouk aganakteis, oude katēgoreis akosmian, alla mala thaumazōn tēn taxin diateleis " tas de hoikias ouk etheleis tais olchasi paraplēsiōs chydernasthai, alla dyscheraineis, ton men hēgoumenon blepōn tēs oikias, tous hoe agomenous. Kai mēn oikia kai naus kata tēn oikonomian lian allēlais eoikasin. Ho men gar despotēs, kathaper tis chydernētēs, tōn tēs oikias oiakōn epeilēmmenos, tois pasin ephestēken" ho de tōn oiketōn prōteuōn, ho tōn allōn hapantōn tēn kēdemonian pepisteumenos, ton prōrea mimoumenos, didaskei ton despotēn ha nomizei sympherein. Tōn de allōn oiketōn, hoi men nautais paraplēsiōs, merikas enkecheirismenoi phrontidas, ta keleuomena prattousin" hoi de loipoi, dikēn plōtērōn, en mesǭ toutōn eisin, hypo toutōn ithynomenoi, kai tōn anankaiōn dia toutōn tynchanontes. Ti dēpote toinyn skaphos men houtō chydernōmenon epaineis, oikian de tēn autēn dechomenēn oikonomian schōptōn diateleis? Egō de hēgoumai se kai stratian epainein, hēs hēgeitai men ho stratēgos, phylattousi de tous lochous hoi lochagoi, en kosmǭ de tas taxeis agousin hoi taxiarchai" hechatontarchoi de kai chiliarchoi ta para tou stratēgou synthēmata toutois diaporthmeuousi, kai nyn men eis phalanga chathistōsi tēn stratian, nyn de en plinthiǭ, allote epi cheras agousin. “Esti de hote cheras hekateron epi pleiston echteinantes, kyklousi men tous polemious, oude phygein epitrepontes, alla pantothen homoiōs aphientes ta belē, kai ardēn hapantas anairountes. Toutōn de ouden egegonei, mē tēs stratias eis archontas kai archomenous dię̄rēmenēs " polnarchia gar en stratią pantōn malista bladerōtaton, eis polla chatatemnousa, kai tēn homonoian diaspōsa, kai pollais boulais ithynein men peirōmenē, blaptousa de mallon hē chydernōsa. Pōs toinyn ouk atopou, kai en nēi se thaumazonta tēn tou henos prostasian, kai stratias epainounta tēn taxin, hēn hoi tōn stratēgōn ergazontai nomoi, memphesthai se oikian touton agomenēn ton tropon?
For it has kept the sameness of substance to the end, and it has driven out the disorder of sin by the order of government, and regulated sin's greed by the rule of legislation, like a … removing what is superfluous. So do not accuse the Creator when you see slavery, but flee sin and blasphemy, because of which the human race was divided into slavery and mastery. When you see a ship carried along by favorable winds, the passengers sitting quietly, the sailors … doing whatever else they are ordered, the lookout … and signalling to the pilot, and the pilot … steering the ship, you admire the order, and you do not demand that all be pilots, nor entrust the command of the ship to all; and seeing some keeping quiet, some doing what they are told, one announcing what appears ahead, and one presiding over them all together, you are not indignant, nor do you accuse it of disorder, but you go on greatly admiring the order. But you are unwilling for households to be steered like merchant ships, and are vexed when you see one leading the household and others being led. And yet a house and a ship are very like each other in their management. The master, like a pilot, holding the tillers of the household, presides over all; the chief of the servants, entrusted with the care of all the rest, imitates the lookout and tells the master what he thinks useful. Of the other servants, some, like sailors, entrusted with particular tasks, do what they are told; the rest, like passengers, are among these, directed by them and receiving necessities through them. Why then do you praise a ship steered in this way, but go on mocking a household that receives the same management? I think you also praise an army, which the general leads, whose companies the captains guard, whose ranks the taxiarchs lead in order, while centurions and tribunes carry the general's signals to them, and now draw up the army in a phalanx, now in a square, at other times lead it against a wing. Sometimes, extending each wing as far as possible, they surround the enemy, not letting them flee, but discharging their missiles alike from every side and destroying them all utterly. None of this would have happened if the army were not divided into rulers and ruled; for the rule of many is the most harmful of all things in an army, cutting it into many parts, tearing apart its concord, and trying to steer it by many counsels, harming it rather than steering it. How then is it not absurd for you to admire the leadership of one man in a ship and praise the order of an army produced by the laws of generals, but to blame a household led in this way?
7.6PG 83
᾿Αλλὰ πικρὸν, φησὶ, τὸ δουλεύειν, κἀν τῇ ἐξουσίᾳ τῶν δεσποτῶν ἔχειν τὴν τῶν ἀναγκαίων ἀπόλαυσιν, καὶ πόνοις διηνεχέσι ταλαιπωρεΐσθαι. ᾿Αλλ᾽ εἰ φιλαλήθως τῶν εἰρημένων ἕκαστον σκοπῆσαι θελήσειας, ἐῤῥῶσθαι φράσας τοῖς ἐριστικοῖς λόγοις, εὑρήσεις, τὰ μὲν ἀθυμίας, τὰ δὲ πολλῇς ὠφελείας μεστά. Ὁ μὲν γὰρ τῆς οἰκίας δεσπότης, πολλαῖς πολιορχεῖται φροντίσι, σχοπούμενος ὅπως τοῖς οἰκείοις πορίσῃ τὰς χρείας, ὅπως βασιλεῦσι τὴν τεταγμένην εἰσφορὰν εἰδενέγχῃ, ὅπως ἀποδῶται μὲν τῶν προσόδων τὰ περιττὰ, ὠνήσηται δὲ τὰ ἐνδέοντα. ᾿Αγνώμων ἡ γῆ περὶ τοὺς γηπόνους ἐγένετο, τὴν τῶν ἀνθρώπων περὶ τὸν Ποιητὴν ἀγνωμοσύνην οὕτω πως μιμουμένη " ὁ πεῖα διαγράφει, καὶ τὴν αὐθαίρετον ἐπισπᾶται δουλείαν. ἬἜἥνεγχεν ἡ γῆ τοὺς καρποὺς, καὶ βρίθει ταῖς ὠδῖσι, καὶ τοῖς ληΐοις καλύπτεται, καὶ βαροῦσα τῷ πλήθει τοῦ καρποῦ τῶν δένδρων τοὺς κλάδους κρὸς ἑαυτὴν νεύειν καταναγκάζει " ὁ δὲ πάλιν ἑτέρως χεντεῖται" τῶν καρπῶν γὰρ τοὺς ὠνητὰς περισχοπῶν οὐκ εὑρίσκει, καὶ γίνεται αὑτῷ τῆς εὖχαρπίας ἧ εὐθηνία μικρῷ τινι ἀφορητοτέρα. Οὐ μόνὸν δὲ αὐτοῖς μεθ᾽ ἡμέραν αἱ φροντίδες ἐπίασι, καὶ “αὶ νύκτωρ χαλεπώτερον πολεμοῦσιν. ἮἩ συχάζουσα γὰρ ἣ ψυχὴ, καὶ τῶν ἔξωθεν πραγμάτων ἀπηλλαγμένη, ἀχριδέστερον τῶν οἰκείων, ἣ ἀγαθῶν, ἢ κακῶν ἐπαισθάνεται. Ὃ δὲ οἰκέτης τῷ σώματι δουλεύων, ἐλευθέραν ἔχει τὴν ψυχὴν, καὶ τούτων ἁπάντων ἀπηλλαγμένην. Οὐ γὰρ ὀδύρεται γῆς ἀχαρπίαν, οὐδὲ δικαστηρίοις προσεδρεύειν οὐκ ἀναγκάζεται,, οὐδὲ δειμαίνει τοῦ κῆρυκος τὴν φωνὴν, οὐδὲ δικαστὴν βλοσυρὸν δεικνύντα τὸ ὄμμα " μέτρῳ λαμδάνει τὸ σιτηρέσιον, ἀλλὰ φροντίδος ἀπηλλαγμένον. Ἐπ’ ἐδάφους καθεύδει, ἀλλ᾽ οὐ μέριμνα τὸν ὕπνον ἐξλαύνει, ἀλλὰ γλυκὺς αὐτοῦ τοῖς βλεφάροις ἐπιχεάμδνος οὐκ ἐᾷ τῆς τοῦ ἐδάφηνς ἀντιτυπίας αἰαθάνεσθαι. Καὶ τοῦτο φυστολογῶν ὁ Σοφὸς ἔλεγε" ε ἔλυχὺς ὃ ὕπνος τῷ δούλῳ. ν 'ἕνϊ χιτωνίῳ τὸ σῶμα καλύπτει, ἀλλὰ ῥωμαλεώτερον ἔχει τοῦ δεσπότου τὸ σῶμα. “Αρτον ἐσθίει πιτυρίαν, οὐδὲ μικροῦ πρθαοψήματος ἀπολαύων" ἀλλ᾽ ἥδιον τοῦ δεσπότου τῆς νος, καὶ τοῦ κόρου τοὺς ὄρους ὑπερδαίνων, ὧθεϊ τὸ σιτία, καὶ κατ᾿ ἀνάγκην τῇ γαστρὶ παραπόμπει᾽ ὁ ὃὲ τῇ χρείᾳ μετρῶν τὴν μετάληψιν, καὶ τὸν χοίνιχα τὸν διδόμενον οἰκονομικῶς διαιρῶν, ὀρεγόμενος τὴν τροφὴν ὑποδόχετας, καὶ πέττει ῥᾳδίως, συνεργὸν λαθὼν τὸν πόνον. Σὺ δὲ τὴν μὲν δουλείαν βλέπεις, τὴν δὲ ἡγείαν οὐ βλέπεις " καὶ τὴν μὲν διακονίαν ὁρᾷς, τὴν ὃὲ θυμηδίαν οὐ θεωρεῖς " καὶ τοῦ μὲν πόνου κατηγορεῖς, τὸν δὲ ἀφρόντιδα βίον οὐ μαχαρίζεις " καὶ τὴν μὲν ὑπουργίαν διαθάλλεις, τὸν δὲ ἥδιστον ὕπνον οὐ βλέπεις. Καὶ μὴν ἔδει κἀντεῦθεν τὴν τοῦ Θεοῦ πρόνοιαν κατιδεῖν, καὶ τὴν τῆς οἴκονομίας ἰσότητα θεωρῆσαι. Ἐπειδὴ γὰρ ἡ τῆς ἁμαρτίας ἀνάγκη. εἰς ἡγεμονίαν καὶ δουλείαν τῶν ἀνθρώπων πἣν φύσιν διένειμε, τῇ μὲν μετὰ τῆς ἡγεμονίας καὶ τὰς φροντίδας, συνέζξευξε, καὶ ἀγρυπνίας συνεχλῆρωσε, καὶ νόσους πλείους ἀπένειμε" τῇ δὲ δουλείᾳ, πλείονα δέδωκε τὴν ὑγείαν, καὶ ἡδίω τῆς τροφῆς τὴν ἀπόλαυσιν, καὶ ὕπνον ἡδὺν καὶ μακρότερον, λῦσαι τοῦ κόπου τὸ σῶμα δυνάμενον, καὶ πρὸς τοὺς αὐτὸ τῆς, Μὴ τοίνυν μόνους ὅρα τοὺς πάνους, ἀλλὰ χαι τὰς τῶν πόνων θεώρει παραμυθίας, καὶ τὸν τῶν Πρύτανιν διὰ πάντων ἀνύμνει. Τί δήποτε δὲ διαθδάλλεις τοὺς πόνους ὁ πάντα ῥᾳδίως συκοφαντῶν; Τί τῶν ἀνθρωπίνων ἀγαθῶν δίχα πόνου χατορθοῦτα';
᾿Alla pikron, phēsi, to douleuein, kan tę̄ exousią tōn despotōn echein tēn tōn anankaiōn apolausin, kai ponois diēnechesi talaipōreïsthai. ᾿All᾽ ei philalēthōs tōn eirēmenōn hekaston skopēsai thelēseias, errhōsthai phrasas tois eristikois logois, heurēseis, ta men athymias, ta de pollę̄s ōpheleias mesta. Ho men gar tēs oikias despotēs, pollais poliorcheitai phrontisi, schopoumenos hopōs tois oikeiois porisę̄ tas chreias, hopōs basileusi tēn tetagmenēn eisphoran eidenenchę̄, hopōs apodōtai men tōn prosodōn ta peritta, ōnēsētai de ta endeonta. ᾿Agnōmōn hē gē peri tous gēponous egeneto, tēn tōn anthrōpōn peri ton Poiētēn agnōmosynēn houtō pōs mimoumenē " ho peia diagraphei, kai tēn authaireton epispatai douleian. ĒEēnenchen hē gē tous karpous, kai brithei tais ōdisi, kai tois lēïois kalyptetai, kai barousa tǭ plēthei tou karpou tōn dendrōn tous kladous kros heautēn neuein katanankazei " ho de palin heterōs chenteitai" tōn karpōn gar tous ōnētas perischopōn ouk heuriskei, kai ginetai hautǭ tēs eucharpias hē euthēnia mikrǭ tini aphorētotera. Ou monon de autois meth᾽ hēmeran hai phrontides epiasi, kai “ai nyktōr chalepōteron polemousin. HēĒ sychazousa gar hē psychē, kai tōn exōthen pragmatōn apēllagmenē, achridesteron tōn oikeiōn, hē agathōn, ē kakōn epaisthanetai. Ho de oiketēs tǭ sōmati douleuōn, eleutheran echei tēn psychēn, kai toutōn hapantōn apēllagmenēn. Ou gar odyretai gēs acharpian, oude dikastēriois prosedreuein ouk anankazetai,, oude deimainei tou kērykos tēn phōnēn, oude dikastēn blosyron deiknynta to omma " metrǭ lamdanei to sitēresion, alla phrontidos apēllagmenon. Ep’ edaphous katheudei, all᾽ ou merimna ton hypnon exlaunei, alla glykys autou tois blepharois epicheamdnos ouk eą tēs tou edaphēns antitypias aiathanesthai. Kai touto phystologōn ho Sophos elege" e elychys ho hypnos tǭ doulǭ. n 'henï chitōniǭ to sōma kalyptei, alla rhōmaleōteron echei tou despotou to sōma. “Arton esthiei pityrian, oude mikrou prthaopsēmatos apolauōn" all᾽ hēdion tou despotou tēs nos, kai tou korou tous orous hyperdainōn, hōtheï to sitia, kai kat᾿ anankēn tę̄ gastri parapompei᾽ ho hoe tę̄ chreią metrōn tēn metalēpsin, kai ton choinicha ton didomenon oikonomikōs diairōn, oregomenos tēn trophēn hypodochetas, kai pettei rhądiōs, synergon lathōn ton ponon. Sy de tēn men douleian blepeis, tēn de hēgeian ou blepeis " kai tēn men diakonian horąs, tēn hoe thymēdian ou theōreis " kai tou men ponou katēgoreis, ton de aphrontida bion ou macharizeis " kai tēn men hypourgian diathalleis, ton de hēdiston hypnon ou blepeis. Kai mēn edei kanteuthen tēn tou Theou pronoian katidein, kai tēn tēs oikonomias isotēta theōrēsai. Epeidē gar hē tēs hamartias anankē. eis hēgemonian kai douleian tōn anthrōpōn pēn physin dieneime, tę̄ men meta tēs hēgemonias kai tas phrontidas, synezxeuxe, kai agrypnias synechlērōse, kai nosous pleious apeneime" tę̄ de douleią, pleiona dedōke tēn hygeian, kai hēdiō tēs trophēs tēn apolausin, kai hypnon hēdyn kai makroteron, lysai tou kopou to sōma dynamenon, kai pros tous auto tēs, Mē toinyn monous hora tous panous, alla chai tas tōn ponōn theōrei paramythias, kai ton tōn Prytanin dia pantōn anymnei. Ti dēpote de diathdalleis tous ponous ho panta rhądiōs sykophantōn? Ti tōn anthrōpinōn agathōn dicha ponou chatorthouta'?
"But it is bitter," he says, "to be a slave, to have the enjoyment of necessities in the power of masters, and to be worn out with continual labors." But if you are willing to examine each of these points with love of truth, bidding farewell to contentious arguments, you will find that the one side is full of despondency and the other of much benefit. For the master of the household is besieged by many cares, considering how to supply his household's needs, how to pay the kings the assessed tax, how to sell the surplus of his revenues and buy what is lacking. The earth has been unthankful toward the farmers, imitating somehow the unthankfulness of human beings toward the Maker; he writes … loans and draws on himself a voluntary slavery. The earth has borne its fruits, is heavy with its offspring, is covered with crops, and weighing down the branches of the trees with the abundance of fruit, forces them to bend toward it; but he is goaded again in another way, for he looks around for buyers of the fruits and does not find them, and the plenty of the good harvest becomes almost more unbearable to him. Not only by day do cares come upon them, but by night they fight them more grievously. For the soul, being quiet and freed from outside affairs, perceives its own goods and evils more precisely. But the servant, slaving with his body, has his soul free and released from all these things. He does not lament the barrenness of the earth, is not compelled to wait on the law courts, does not fear the voice of the herald nor the judge showing his grim eye; he receives his rations by measure, but free of care. He sleeps on the ground, but anxiety does not drive away his sleep; rather, sweet sleep, poured upon his eyelids, does not let him feel the hardness of the ground. And speaking of this from nature, the Wise Man said: "Sleep is sweet to the slave." He covers his body with one little tunic, but has a stronger body than his master. He eats coarse bread without enjoying even a little relish, but more pleasantly than the master … ; for the master, going beyond the bounds of satiety, pushes his food down and sends it to his belly by force, while the servant, measuring his portion by need and dividing the measure given him economically, takes his food with appetite and digests it easily, having labor as his helper. You see the slavery but not the health; you see the service but do not observe the cheerfulness; you accuse the labor but do not call the carefree life blessed; you slander the service but do not see the sweetest sleep. Yet you should have seen God's providence here too and observed the equality of his dispensation. For since the necessity of sin divided human nature into rule and slavery, with rule he yoked cares, allotted sleeplessness, and assigned more diseases; to slavery he gave more health, a more pleasant enjoyment of food, and sweet and longer sleep, able to free the body from weariness and … So do not look only at the labors, but also observe the consolations of the labors, and praise the ruler of all through all things. And why do you slander labors, you who slander everything so easily? What human good is achieved without labor?
7.7PG 83
Ποίαν εὐκληρίαν τῶν ἀνθρώπων ἡ φύσις οὐ διὰ πόνων καρποῦται; Τὰ ἐκ γηπονίας ἀγαθὰ διὰ πόνων χαρπούμεθα, καὶ τοὺς τῆς ἐμπορίας καρπούς πόλεις οἰχοδομοῦμεν, μετὰ πόνου ταύτας χατασχενάζοντες" πόνων ἡγουμένων, οἰκιῶν ἀπολαύομεν, ἐσθῆτι τὸ σῶμα χαλύπτομεν, ὑποδήματα τοῖς ποσὶ περιτίθεμεν, σιτία παντοδαπὰ προσφερόμεθα. Καὶ τί δεῖ πάσας καταλέγειν τῶν ἀνθρώπων τὰς χρείας, ὧν οἱ πόνοι δημιουργοί; ᾿Αλλ᾽ ἕοικας χηφρὴν τις εἶναι, καὶ ἀργίᾳ συντεθραμμένος, καὶ τῶν ἀλλοτρίων πόνων δρεπόμενος τοὺς καρποὺς, οὐδὲν δὲ αὐτὸς συνεισφέρων τῷ βίῳ, ἀλλὰ γλῶτταν μόνην, πάντα σκώπτειν πεπιστευμένην. ᾿Αλλὰ καὶ τοῦτον τὸν ὅθλον, καὶ τὴν πολλὴν ἀδολεσχίαν, ἡ ἀργία γεγέννηκεν. Ὁ γὰρ πόνοις ἐσχολαχὼς, ὀλίγα μὲν φθέγγεται, πολλὰ δὲ λίαν ἐργάζεται. Εἰ τοίνυν πόνῳ τῶν ἀγαθῶν ἕχαστον κατορθοῦται, μὴ διαβάλλῃς διὰ τοὺς πόνους τὴν δουλείαν, ὦ φίλος " σκόπησον δὲ, ὡς καὶ πολλοὶ τῶν δεσποτῶν οὐκ ἔλαττον πονοῦσ! τῶν οἰκετῶν, μᾶλλον δὲ καὶ πολλῷ πλείω, εἰ καὶ τοῖς ἔργοις τὰς φροντίδας συναριθμήσεις. Σὺ μὲν οὖν τῶν νῦν ὄντων τοὺς σπουδαίους θεώρησον, ἐγὼ δά δοι τοὺς παλαιοὺς ὑποδείξω πλείω τῶν οἰκετῶν πεπονηχότας. Βλέπε τὸν μὲν μακάριον Νῶε, ξύλα τέμνοντα, καὶ ταῦτα τῷ σχεπάρνῳ 'καθαίροντά τε, καὶ πρὸς γωνίαν εὐθεῖαν ἐξομαλίζοντα, καὶ τὴν χιθωτὸν ὡς προσετάχθη ἐκ ξύλων τετραγώνων καὶ τούτῳ τῷ τρόπῳ πᾶσαν ὑφαίνοντα, καὶ « ἀσφάλτῳ καὶ τῇ πίσσῃ χαταχρίοντα, καὶ τοῖς ὕδασι «ὃν πατριάρχην, τὸν ὀκτωκαίδεκα καὶ τριαχοσίωνγ οἰχογενῶν δεσπότην, αὐτουργοῦντα, καὶ τοῖς ξένοις διαχονοῦντα, καὶ εἰς τὰ βουκόλια τρέχοντα, καὶ τὸ μοσχάριον ἕλχοντα, καὶ τὴν ὁμόζυγα πρὸς τὴν ἀρσαν τὰ ἄλευρα, καὶ τοὺς ἐγκρυφίας ὁπτῶσαν, καὶ ταῖς θεραπαίναις τὴν διακονίαν οὐκ ἐπιτρέπουσαν " αὐτὸν δὲ τὸν θαυμαστὸν ἐκεῖνον πρεσδύτην παρεστῶτα τοῖς ξένοις, καὶ τραπέζης μὲν οὐ κοινωνοῦντα, τὴν δὲ διακονίαν πληροῦντα. Βλέπε τὴν Ῥεδέχχαν, τὴν τοῦ Βαθονὴἣλ θυγατέρα, τοῦ Ναχὼρ τὴν ἔγγονον, ἡλικίαν μὲν ἔχουσαν γάμον, ὥρᾳ δὲ λάμπούσαν, καὶ αὐτουργοῦσαν καὶ ὑδροφοροῦσαν, καὶ εἰς τὴν πρὸ τῆς πόλεως πηγὴν διαθέουσαν᾽ καὶ οὐ μόνον οἴχαξε τὸ ὕδωρ χομίζουσαν, ἀλλὰ καὶ τοῖς ἀφιχνουμέγοις τὴν αὐτουργίαν παρέχουσαν, καὶ ἀνιμωμένην πὸ ὕδωρ, καὶ αὐτοῖς τε καὶ ταῖς καμήλοις προσφέρουσαν, καὶ τῆς σωφροσύνης τὸ χαλὸν κτῇμα σῶον διαφυλάττουσαν, καὶ τὴν παρθενίαν ἀκήρατον διασώζουσαν, καὶ τοὺς πόνους μετὰ πάσης αἰρουμένην προθυμίας, καὶ τούτοις ὡραϊζομένην μᾶλλον, ἢ τῷ κάλλει λαμπρυνομένην. Ἔν τούτοις ὁ ταύτης υἱὸς, ἅτε δὴ ταύτης υἱὸς, ὁ μέγας Ἰαχὼόδ, εἴκοσι διετέλεσεν ἔτη, ποιμαίνων καὶ θηρίοις παλαίων, καὶ τῶν τῆς ἀκτῖνος λυπηρῶν ἀνεχόμενος, καὶ ὕπνου χόρον λαθεῖν οὐδὲ νύκτωρ δυνάμενος " καὶ τὰς τούτου δὲ γαμετὰς, δι’ ἃς καὶ τῶν πόνων ἢνέσχετο, πρόδατα ἐν ταῖς ἱστορίαις εὑρίσκομεν. Καὶ οἱ τούτου δὲ πσῖδες χτηνοτρόφοι τε ἧσαν, καὶ αὐτουργοὶ, καὶ ποιμένες, καὶ πολλαπλάσιον τῶν οἰκετῶν ὑπομένοντες πόνον. Καὶ ὁ θειότατος δὲ Μωῦσῆς τεσσαράχοντα ἔτη τοῦτον διετέλεσε βιοτεύων τὸν τρόπον. Καὶ ἡ ποὕύτου δὲ γαμετὴ, ἱερέως οὖσα θυγάτηρ, πρόδατα νέμουσα, καὶ τῶν ἀδίκων ποιμένων διὰ τῆς τούτον βοηθείας ἀπαλλαγεῖσα, τὴν μνηστείαν ἐδέξατο. ᾿Αλλὰ γὰρ περιττὸν μηκύνειν τὸν λόγον, καὶ πάντας εἰς μέσον ἄγειν τῆς θείας Γραφῆῇς τοὺς μετὰ πόνων τοῦ βίου διαδραμόντας τὸν δίαυλον. Εἰ τοίνυν οὐκ οἰκετῶν μόνον, ἀλλὰ καὶ δεσποτῶν ἴδιον τὸ πογεῖν, τίνος χάριν τῆς δουλείας διὰ τοὺς πόνους κατηγορεῖς; Τῶν
Poian euklērian tōn anthrōpōn hē physis ou dia ponōn karpoutai? Ta ek gēponias agatha dia ponōn charpoumetha, kai tous tēs emporias karpous poleis oichodomoumen, meta ponou tautas chataschenazontes" ponōn hēgoumenōn, oikiōn apolauomen, esthēti to sōma chalyptomen, hypodēmata tois posi peritithemen, sitia pantodapa prospherometha. Kai ti dei pasas katalegein tōn anthrōpōn tas chreias, hōn hoi ponoi dēmiourgoi? ᾿All᾽ heoikas chēphrēn tis einai, kai argią syntethrammenos, kai tōn allotriōn ponōn drepomenos tous karpous, ouden de autos syneispherōn tǭ biǭ, alla glōttan monēn, panta skōptein pepisteumenēn. ᾿Alla kai touton ton hothlon, kai tēn pollēn adoleschian, hē argia gegennēken. Ho gar ponois escholachōs, oliga men phthengetai, polla de lian ergazetai. Ei toinyn ponǭ tōn agathōn hechaston katorthoutai, mē diaballę̄s dia tous ponous tēn douleian, ō philos " skopēson de, hōs kai polloi tōn despotōn ouk elatton ponous! tōn oiketōn, mallon de kai pollǭ pleiō, ei kai tois ergois tas phrontidas synarithmēseis. Sy men oun tōn nyn ontōn tous spoudaious theōrēson, egō da doi tous palaious hypodeixō pleiō tōn oiketōn peponēchotas. Blepe ton men makarion Nōe, xyla temnonta, kai tauta tǭ scheparnǭ 'kathaironta te, kai pros gōnian eutheian exomalizonta, kai tēn chithōton hōs prosetachthē ek xylōn tetragōnōn kai toutǭ tǭ tropǭ pasan hyphainonta, kai « asphaltǭ kai tę̄ pissę̄ chatachrionta, kai tois hydasi «hon patriarchēn, ton oktōkaideka kai triachosiōng oichogenōn despotēn, autourgounta, kai tois xenois diachonounta, kai eis ta boukolia trechonta, kai to moscharion helchonta, kai tēn homozyga pros tēn arsan ta aleura, kai tous enkryphias hoptōsan, kai tais therapainais tēn diakonian ouk epitrepousan " auton de ton thaumaston ekeinon presdytēn parestōta tois xenois, kai trapezēs men ou koinōnounta, tēn de diakonian plērounta. Blepe tēn Rhedechchan, tēn tou Bathonēēl thygatera, tou Nachōr tēn engonon, hēlikian men echousan gamon, hōrą de lampousan, kai autourgousan kai hydrophorousan, kai eis tēn pro tēs poleōs pēgēn diatheousan᾽ kai ou monon oichaxe to hydōr chomizousan, alla kai tois aphichnoumegois tēn autourgian parechousan, kai animōmenēn po hydōr, kai autois te kai tais kamēlois prospherousan, kai tēs sōphrosynēs to chalon ktę̄ma sōon diaphylattousan, kai tēn parthenian akēraton diasōzousan, kai tous ponous meta pasēs airoumenēn prothymias, kai toutois hōraïzomenēn mallon, ē tǭ kallei lamprynomenēn. En toutois ho tautēs huios, hate dē tautēs huios, ho megas Iachōod, eikosi dietelesen etē, poimainōn kai thēriois palaiōn, kai tōn tēs aktinos lypērōn anechomenos, kai hypnou choron lathein oude nyktōr dynamenos " kai tas toutou de gametas, di’ has kai tōn ponōn ēnescheto, prodata en tais historiais heuriskomen. Kai hoi toutou de psides chtēnotrophoi te hēsan, kai autourgoi, kai poimenes, kai pollaplasion tōn oiketōn hypomenontes ponon. Kai ho theiotatos de Mōysēs tessarachonta etē touton dietelese bioteuōn ton tropon. Kai hē pouytou de gametē, hiereōs ousa thygatēr, prodata nemousa, kai tōn adikōn poimenōn dia tēs touton boētheias apallageisa, tēn mnēsteian edexato. ᾿Alla gar peritton mēkynein ton logon, kai pantas eis meson agein tēs theias Graphēę̄s tous meta ponōn tou biou diadramontas ton diaulon. Ei toinyn ouk oiketōn monon, alla kai despotōn idion to pogein, tinos charin tēs douleias dia tous ponous katēgoreis? Tōn
What good fortune does human nature reap except through labors? We reap the goods of farming through labors, and the fruits of trade …; we build cities, constructing them with labor; with labors going before, we enjoy houses, cover our bodies with clothing, put shoes on our feet, and take food of every kind. And why need I list all the needs of human beings, of which labors are the makers? But you seem to be a drone, brought up in idleness, plucking the fruits of others' labors and contributing nothing yourself to life except a tongue entrusted with mocking everything. Yet idleness has begotten this babble too and all this chatter. For one who devotes himself to labors speaks little and does a great deal. If, then, each good is achieved by labor, do not slander slavery because of its labors, my friend; but consider that many masters labor no less than their servants, or rather much more, if you count their cares along with their works. Look, then, at the diligent among those living now; I will show you the ancients, who labored more than servants. See the blessed Noah cutting wood, trimming it with the adze and making it true to a right angle, building the whole ark, as he was commanded, of squared timbers in this way, smearing it with bitumen and pitch, and … the waters. See the patriarch, master of three hundred and eighteen servants born in his house, working with his own hands, serving his guests, running to the herds and dragging the calf, and his wife … the flour and baking the cakes in the ashes, and not entrusting the service to the maidservants; and that wonderful old man himself standing by his guests, not sharing the table but performing the service. See Rebekah, the daughter of Bethuel and granddaughter of Nahor, of marriageable age and shining with beauty, working with her own hands, carrying water, running to the spring before the city, and not only bringing the water home but also serving those who came, drawing the water and offering it to them and their camels, keeping safe the fine possession of chastity, preserving her virginity untouched, choosing labors with all eagerness, and adorned by them more than she shone by her beauty. In these her son, as befits her son, the great Jacob, spent twenty years, shepherding, wrestling with wild beasts, enduring the harshness of the sun's rays, and unable to get his fill of sleep even at night; and his wives, for whom he endured the labors, we find in the histories tending sheep. And his sons too were cattle breeders, working with their own hands, and shepherds, enduring many times more labor than servants. And the most divine Moses spent forty years living in this way. And his wife, a priest's daughter, tending sheep and freed from the unjust shepherds by his help, received his betrothal. But it is superfluous to lengthen the discourse and bring forward all those in the divine Scripture who ran the course of life with labors. If, then, labor belongs not only to servants but also to masters, why do you accuse slavery because of its labors? …
7.8PG 83
μὲν γὰρ πόνων οἱ δοῦλοι κοινωνοὺς ἔχουσι τοὺς δεσπότας, τῶν δὲ φροντίδων τοῖς δεσπόταις οὐ χοινωνοῦσιν. Εἰ δ᾽ ὁ μὲν πόνος κοινὸς δούλων καὶ δεσποτῶν, ἡ δὲ φροντὶς ἰδία τῶν δεσποτῶν, πῶς οὐ μακαρίους κρίνομεν τοὺς τῶν φροντίδων ἀπηλλαγμένους, ἀλλὰ τοῖς ἀθλίοις ἐγχαταλέγομεν; Ἐπειδὴ τοίνυν ἄντικρυς ἐδείχθη κἀνταῦθα τοῦ τῶν ὅλων Κηδεμόνος ἧ πρόνοια, φέρε τῶν εἰρημένων ἕχαστον εἰς ὃν συναγαγόντες, ἀναχεφαλαιωσώμεθά τε, καὶ σαφεστέραν αὑτῶν τὴν κατανόησιν ποιησώμεθα. ᾿Απεδείξαμεν τοίνυν, ὡς μίαν ἐξ ἀρχῆς ὁ Ποιητὴς ἐδημιούργησε φύσιν, καὶ ταύτην αὐτεξουσίας λόγῳ τετίμηκεν " εἶτα ὅτι εἰς οὐ δέον αὕτη τῷ αὐθαιρέτῳ τῆς γνώμης χρησαμένη ἔῤῥεψεν ἐπὶ τὸ χεῖρον, εἰς μυρία τε πλημμελημάτων ἐξώχειλεν εἴδη. Ἔδει τοιγαροῦν νόμοις ἀναχαιτίσαι τῆς ἁμαρτίας τὴν ῥύμην, οἱ δὲ νόμοι τῶν τιθέντων ἐδέοντο. Διῃρέθη τοίνυν ἀναγκαίως διχῇ τῶν ἀνθρώπων ἡ φύσις" καὶ οἱ μὲν ἄρχειν ἐτάχθησαν, οἱ δὲ τοῖς ἄρχουσιν ὑπακούειν᾽" ἵνα τῶν νόμων ὁ φόδος, καὶ τῶν ἀρχόντων τὸ δέος, τὴν πολλὴν τῆς κακίας χαταπαύσῃ φοράν. "Άρχουσι τοιγαροῦν πόλεων μὲν, ἄρχοντες" κωμῶν δὲ, κηδεμόνες " στρατηγοὶ, στρατείας " καὶ τούτων δὲ χἀχείνιυν φὲ βασιλεῖς" τῆς νηὸς, ὁ χυθερνήτης᾽ τῶν. ἀθλητῶν, οἱ παιδοτρίθαι - ὃ γραμματιστὴς, τῶν μειρακίων" ὃ σκυτοτόμος, τῶν φοιτητῶν' ὁ χαλχοτύπος ὡσαύτως τῶν παρ᾽ αὐτοῦ μαθεῖν βουλομένων τὴν τέχνην. Ἄρχει τοιγαροῦν καὶ τῆς οἰκίας ὁ δεσπότης. Οὔτε γὰρ οἷόν τε δεσπότου δίχα πράττειν καλῶς οἰκίαν' καὶ μαρτυροῦσιν αἱ τούτων ἐστερημέναι, παντάπασιν ἐρημούμεναι. Ταύτην τὴν ἡγεμονίαν ἔχουσι καὶ τῶν ἀγγέλων οἱ δῆμοι" διδασκόμεθα γὰρ ὑπὸ τῆς θείας Γραφῆς, ὡς οὐκ ἀγγέλους ἔχει μόνους, ἀλλὰ καὶ ἀρχαγγέλους οἰκήτορας ὁ ὑπὲρ κεφαλῆς ἡ μῶν οὐρανός" καὶ οἱ μὲν προστατεύουσιν, οἱ δὲ ὑπακούουσιν. ΕἸ δὲ καὶ τὸ παρανομίας ἐλεύθερον χωρίον, καὶ ἡ σωμάτων καὶ παθῶν ὑπερτέρα φύσις, ταύτην οὐκ ἢρνήθη τὴν τάξιν, ἀλλ᾽ οἱ μὲν εὐπειθῶς ὑπακούουσιν, οἱ δὲ κοσμίως ἡγεμονεύουδι, τί δυσχεραίνεις, ἄνθρωπε, παρ᾽ ἀνθρώποις βλέπων, ἔνθα πολλὴ περὶ τὸ χεῖρον ἡ ῥοπὴ, τὸ ἄρχον καὶ τὸ ἀρχόμενον; Οἷον γάρ τι φάρμακον ἀλεξίχαχον τοῖς τῆς ἀνομίας ἕλκεσι, τὴν τῶν ἀρχόντων οἰκονομίαν ὁ Ποιητὴς ἐπιτέθειχεν. Ἄρχει καὶ παίδων πατὴρ, καὶ παιδεύει τοὺς παῖδας ἀχολασταίνοντας, καὶ ἐπαινεῖ σωφρονοῦντας. ΓἌρχει παιδίων ὁ διδάσκαλος, καὶ τῆς ὁμόζυγος ὁ ἀνὴρ, καὶ τῶν οἰκετῶν ὁ δεσπότῆς, τοὺς μὲν εὐνουστέρους ἀποδεχόμενος, καὶ τιμῆς ἀξιῶν, καὶ θεραπείας, καὶ ἐλευθερίας πολλάκις᾽ τοὺς δὲ νωθεῖς καὶ κακουργεῖν εἰθισμένους παιδεύων, καὶ καλοκαγαθίαν διδάσκων. Ταύτην τὴν τκάξιν καὶ τοῖς ἱερεῦσι δέδωκεν ὁ τῶν ὅλων Θεός" καὶ τοὺς μὲν ἱερωσύνης ἠξίωσεν, τοῖς δὲ τὴν τούτων ἡγεμονίαν ἐπίστευσε' καὶ ἄλλα δὲ εἴδη ταγμά: των ὑπ᾽ ἐκείνους πεποίηκεν. Εἰ δὲ βλέπων ἑνίους τῶν δεσποτῶν, ἄγαν ὠμοὺς, καὶ λίαν ἀκολάστους, καί τινας τῶν ἀρχόντων δώροις ἀπεμπολοῦντας τὸ δίκαιον, προσπταίεις, καὶ τὴν ἀντιλογίαν ὠδίνεις, ἐγώ σου προλαμδάνω τὸν πονηρὸν τῆς δ'ανοίας τόκον, καί φημι, ὡς τοῖς τοιούτοις οὐκ ὁ θεὸς τὴν ἡγεμονίαν ἐπίστευσεν, ἀλλ᾽ ἡ τῶν ἀρχομένων πονὴρία τὴν τούτων ἀρχὴν ἐπεσπάσατο. "Ὄνησιν γὰρ οὐδεμίαν παρὰ τῶν εὖ καὶ καλῶς εἰσηγησαμένων ἑλκῦσαι θελήσαντες, ἀλλὰ τῇ μοχθηρίᾳ τοῦ τρόπου τὴν ἐχείνων διδασκαλίαν ὑδρίσαντες, τῆς θείας ἐπιμελείας σφᾶς αὐτοὺς ἀπεστέρησαν" εἶτα τῆς θείας γυμνωθέντες οἰκονομίας, τῶν τοιούτων ἡγεμόνων ἀπήλαυσαν, ἵνα τῇ πείρᾳ τῶν χειρόνων εἰς μνήμην ἔλθωσι τῶν κρειττόνων, καὶ τῆς καλῇς καὶ ἀγαθῆς τὸν τῶν ὅλων Θεὸν, δι᾽ ὑπερδολὴν τῆς τῶν ἀνθρώπων πονηρίας τὰς ἡνίας ἐῶντα πολλάκις, καὶ φέρεσθαι τῶν ἀνθρώπων ὡς ἂν θέλωσι συγχωροῦντα τὸ γένος.
men gar ponōn hoi douloi koinōnous echousi tous despotas, tōn de phrontidōn tois despotais ou choinōnousin. Ei d᾽ ho men ponos koinos doulōn kai despotōn, hē de phrontis idia tōn despotōn, pōs ou makarious krinomen tous tōn phrontidōn apēllagmenous, alla tois athliois enchatalegomen? Epeidē toinyn antikrys edeichthē kantautha tou tōn holōn Kēdemonos hē pronoia, phere tōn eirēmenōn hechaston eis hon synagagontes, anachephalaiōsōmetha te, kai saphesteran hautōn tēn katanoēsin poiēsōmetha. ᾿Apedeixamen toinyn, hōs mian ex archēs ho Poiētēs edēmiourgēse physin, kai tautēn autexousias logǭ tetimēken " eita hoti eis ou deon hautē tǭ authairetǭ tēs gnōmēs chrēsamenē errhepsen epi to cheiron, eis myria te plēmmelēmatōn exōcheilen eidē. Edei toigaroun nomois anachaitisai tēs hamartias tēn rhymēn, hoi de nomoi tōn tithentōn edeonto. Dię̄rethē toinyn anankaiōs dichę̄ tōn anthrōpōn hē physis" kai hoi men archein etachthēsan, hoi de tois archousin hypakouein᾽" hina tōn nomōn ho phodos, kai tōn archontōn to deos, tēn pollēn tēs kakias chatapausę̄ phoran. "Archousi toigaroun poleōn men, archontes" kōmōn de, kēdemones " stratēgoi, strateias " kai toutōn de chacheiniyn phe basileis" tēs nēos, ho chythernētēs᾽ tōn. athlētōn, hoi paidotrithai - ho grammatistēs, tōn meirakiōn" ho skytotomos, tōn phoitētōn' ho chalchotypos hōsautōs tōn par᾽ autou mathein boulomenōn tēn technēn. Archei toigaroun kai tēs oikias ho despotēs. Oute gar hoion te despotou dicha prattein kalōs oikian' kai martyrousin hai toutōn esterēmenai, pantapasin erēmoumenai. Tautēn tēn hēgemonian echousi kai tōn angelōn hoi dēmoi" didaskometha gar hypo tēs theias Graphēs, hōs ouk angelous echei monous, alla kai archangelous oikētoras ho hyper kephalēs hē mōn ouranos" kai hoi men prostateuousin, hoi de hypakouousin. EI de kai to paranomias eleutheron chōrion, kai hē sōmatōn kai pathōn hypertera physis, tautēn ouk ērnēthē tēn taxin, all᾽ hoi men eupeithōs hypakouousin, hoi de kosmiōs hēgemoneuoudi, ti dyscheraineis, anthrōpe, par᾽ anthrōpois blepōn, entha pollē peri to cheiron hē rhopē, to archon kai to archomenon? Hoion gar ti pharmakon alexichachon tois tēs anomias helkesi, tēn tōn archontōn oikonomian ho Poiētēs epitetheichen. Archei kai paidōn patēr, kai paideuei tous paidas acholastainontas, kai epainei sōphronountas. GArchei paidiōn ho didaskalos, kai tēs homozygos ho anēr, kai tōn oiketōn ho despotēs, tous men eunousterous apodechomenos, kai timēs axiōn, kai therapeias, kai eleutherias pollakis᾽ tous de nōtheis kai kakourgein eithismenous paideuōn, kai kalokagathian didaskōn. Tautēn tēn tkaxin kai tois hiereusi dedōken ho tōn holōn Theos" kai tous men hierōsynēs ēxiōsen, tois de tēn toutōn hēgemonian episteuse' kai alla de eidē tagma: tōn hyp᾽ ekeinous pepoiēken. Ei de blepōn henious tōn despotōn, agan ōmous, kai lian akolastous, kai tinas tōn archontōn dōrois apempolountas to dikaion, prosptaieis, kai tēn antilogian ōdineis, egō sou prolamdanō ton ponēron tēs d'anoias tokon, kai phēmi, hōs tois toioutois ouk ho theos tēn hēgemonian episteusen, all᾽ hē tōn archomenōn ponēria tēn toutōn archēn epespasato. "Onēsin gar oudemian para tōn eu kai kalōs eisēgēsamenōn helkysai thelēsantes, alla tę̄ mochthērią tou tropou tēn echeinōn didaskalian hydrisantes, tēs theias epimeleias sphas autous apesterēsan" eita tēs theias gymnōthentes oikonomias, tōn toioutōn hēgemonōn apēlausan, hina tę̄ peirą tōn cheironōn eis mnēmēn elthōsi tōn kreittonōn, kai tēs kalę̄s kai agathēs ton tōn holōn Theon, di᾽ hyperdolēn tēs tōn anthrōpōn ponērias tas hēnias eōnta pollakis, kai pheresthai tōn anthrōpōn hōs an thelōsi synchōrounta to genos.
For slaves have their masters as partners in labor, but they do not share their masters' cares. If, then, labor is common to slaves and masters, but care belongs to masters alone, how do we not judge blessed those who are freed from cares, but count them among the wretched? Since, then, the providence of the guardian of all things has been plainly shown here too, come, let us gather each point into one, sum it up, and make the understanding of it clearer. We have shown, then, that the Maker from the beginning created one nature and honored it with the gift of free will; then that this nature, using the freedom of its judgment wrongly, inclined to the worse and ran aground into countless kinds of offences. Laws were therefore needed to rein in the rush of sin, and the laws needed those who establish them. So human nature was necessarily divided in two: some were appointed to rule, others to obey the rulers, so that the fear of the laws and the dread of the rulers might stop the great rush of vice. Magistrates, then, rule cities; overseers villages; generals armies; and kings both; the pilot the ship; trainers the athletes; the schoolmaster the boys; the shoemaker his pupils; the coppersmith likewise those who wish to learn his art from him. So the master also rules the household. For a household cannot prosper without a master; and those deprived of one bear witness, being utterly desolate. The peoples of the angels too have this government; for we are taught by the divine Scripture that the heaven above our heads has as inhabitants not angels only but also archangels; and some preside, others obey. If, then, even the place free from lawlessness, the nature superior to bodies and passions, has not refused this order, but some obey readily and others rule decorously, why are you vexed, man, to see ruler and ruled among human beings, where the inclination to the worse is great? For the Maker has applied the dispensation of rulers like a protective medicine to the wounds of lawlessness. A father rules his children, disciplines them when they are licentious, and praises them when they are self-controlled. The teacher rules children, the husband his wife, the master his servants, welcoming the more loyal and counting them worthy of honor, care, and often freedom, while disciplining the sluggish and those accustomed to wrongdoing and teaching them goodness. The God of all has given this order to the priests too: some he counted worthy of the priesthood, to others he entrusted rule over them, and he made other kinds of ranks under them. But if, seeing some masters very cruel and very licentious, and some magistrates selling justice for gifts, you stumble and are in labor with your objection, I anticipate the wicked offspring of your mind and say that God did not entrust rule to such men, but the wickedness of the ruled drew their rule upon themselves. For unwilling to draw any benefit from those who instructed them well and rightly, but insulting their teaching by the depravity of their character, they deprived themselves of God's care; then, stripped of the divine dispensation, they got such rulers, so that by the experience of the worse they might come to remember the better, and … the good and gracious … God of all, who because of the excess of human wickedness often lets go the reins and allows the human race to be carried along as it wishes.
7.9PG 83
Καὶ τοῦτο ἡμᾶς αὐτὸς διὰ τοῦ προφήτου διδάσκων, καὶ πρὸς τὸν Ἰσραὴλ ἔλεγε" ε« Καὶ εἶπον" Οὐ ποιμανῶ ὑμᾶς" τὸ ἀποθνῆσκον ἀποθνησχέτω, καὶ τὸ ἀπολλύμενον ἀπολλύσθω, καὶ τὰ κατάλοιπα χατἐσθιέτω ἕχαστος τὰς σάρκας τοῦ πλησίον αὑτοῦ.» Χρὴ τοιγαροῦν, ἀρχόντων πονηρῶν ἡγουμένων, καὶ δεσποτῶν ὠμῶν καὶ πικρῶν οἰκίας χυδερνώντων, τὸν τῶν ὅλων Πρύτανιν ἱκετεύειν, καὶ τῇ τοῦ βίου μεταδολῇ, καὶ τῇ τῶν τρόπων ἐναλλαγῇ, Ὡλεώ τε «οιεῖν, καὶ εἰς ἐπικουρίαν ἐγείρειν, καὶ θερμῶς ἱκετεύειν τὴν τοῦ καιροῦ δυσκολίαν μεταδαλεῖν. Ὅτι γὰρ ὑπακούει ῥᾳδίως τοῖς εἰλικρινῶς ἀντιόολοῦσιν, ἀγαθός τε ὧν, καὶ ἐλεεῖν πεφυκὼς, μᾶλλον δὲ ἐλέους τυγχάνων πηγὴ, αὐτὸς μάρτυς τοῖς οὕτως ἱχετεύουσιν ὑπισχνούμενος, καὶ λέγων, ὅτι ε Καλέσεις, ἐγὼ δέ σου ὑπαχούσομαι" ἔτι λαλοῦντός σου ἐρῶ: Ἰδοὺ πάρειμι. ν Ὅτι δὲ οὐδὲ οἱ λίαν παράνομοι, καὶ δυσσεδείᾳ πάντας ἀποκρύψαι φιλονειχήσαντες, οἷόν τε λωδᾶσθαι τοὺς τὸ λογικὸν ἐῤῥωμένους, καὶ τῆς εὐσεδείας ὑπάρχοντας ἐραστὰς, διὰ τοῦ μετὰ ταῦτα λόγον, σὺν Θεῷ φάναι, δηλώσομεν. Ἐπὶ δὲ τοῦ παρόντος τὸν καὶ κοινὰς καὶ ἰδίας τοῖς ἀνθρώποις δωρεὰς χορηγοῦντα, καὶ μυρίοις ὅσοις ἀγαθοῖς τὸ ἡμέτερον περιχλύζοντα γένος, ὑμνήσωμεν. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν,
Kai touto hēmas autos dia tou prophētou didaskōn, kai pros ton Israēl elege" e« Kai eipon" Ou poimanō hymas" to apothnēskon apothnēschetō, kai to apollymenon apollysthō, kai ta kataloipa chatesthietō hechastos tas sarkas tou plēsion hautou.» Chrē toigaroun, archontōn ponērōn hēgoumenōn, kai despotōn ōmōn kai pikrōn oikias chydernōntōn, ton tōn holōn Prytanin hiketeuein, kai tę̄ tou biou metadolę̄, kai tę̄ tōn tropōn enallagę̄, Hōleō te «oiein, kai eis epikourian egeirein, kai thermōs hiketeuein tēn tou kairou dyskolian metadalein. Hoti gar hypakouei rhądiōs tois eilikrinōs antioolousin, agathos te hōn, kai eleein pephykōs, mallon de eleous tynchanōn pēgē, autos martys tois houtōs hicheteuousin hypischnoumenos, kai legōn, hoti e Kaleseis, egō de sou hypachousomai" eti lalountos sou erō: Idou pareimi. n Hoti de oude hoi lian paranomoi, kai dyssedeią pantas apokrypsai philoneichēsantes, hoion te lōdasthai tous to logikon errhōmenous, kai tēs eusedeias hyparchontas erastas, dia tou meta tauta logon, syn Theǭ phanai, dēlōsomen. Epi de tou parontos ton kai koinas kai idias tois anthrōpois dōreas chorēgounta, kai myriois hosois agathois to hēmeteron perichlyzonta genos, hymnēsōmen. Autǭ hē doxa eis tous aiōnas. ᾿Amēn,
And teaching us this himself through the prophet, he said to Israel: "And I said, I will not shepherd you; what is dying, let it die; what is perishing, let it perish; and let those that are left eat each the flesh of his neighbor." When wicked magistrates lead and cruel and harsh masters govern households, then, we must entreat the ruler of all things, and by a change of life and a reform of conduct make him gracious, rouse him to help, and fervently entreat him to change the hardship of the time. For that he easily hears those who sincerely entreat him, being good and merciful by nature, or rather being the spring of mercy, he himself bears witness, promising those who entreat him in this way and saying: "You will call, and I will hear you; while you are still speaking I will say, 'Here I am.'" And that not even the very lawless, who have striven to hide everyone in impiety, can harm those who are strong in reason and lovers of piety, we will show, God willing, in the next discourse. For the present, let us praise the one who supplies to human beings gifts both common and particular and floods our race with countless good things. To him be glory to the ages. Amen.
Chapter 8
8.1PG 83
Μεγάλης μὲν, εὖ οἶδα σαφῶς, δεῖ καὶ γλώττης καὶ διανοίας, τῷ μεγάλην οὕτω λόγων ὑπόθεσιν ἀναδέχεσθαι πειρωμένῳ᾽ πέφυκε γάρ πως κινδυνεύειν ἐν τοῖς λόγοις τῶν πραγμάτων ἡ δόξα" τῇ γὰρ τούτῶν ἀσθενείᾳ καὶ ῥώμῃ φιλοῦσι κρίνειν τὰ πράγματα, οἱ μὴ τῇ φύσει τούτων, ἀλλὰ τῇ δεινότητι τῶν λόγων προσέχειν ἐθέλοντες. Ἐγὼ δὲ τῇ τῆς ὑποθέσεως δυνάμει θαῤῥήσας, οὐκ ἐμέτρησα ταύτῃ τὰ᾽ τῆς ἐννοίας κυήματα, οὐδ' ἐλογισάμην τὰς μικρὰϑ αὑτῆς καὶ ἐξιτήλους ὠδῖνας, ἀλλ᾽ ἐσχόπησα μόνον, ὡς δῆλόν ἐστι τοῖς εἰδέναι θέλουσι τῆς ἀληθείας τὸ φῶς, καθάπερ ἥλιος τοῖς ἐῤῥωμένοις τὰς ὄψεις. Καὶ μηδενὸς γὰρ συνηγοροῦντο:, βοᾷ τοῦ Ποιητοῦ καὶ Σωτῆρος ἡμῶν ἣ πρόνοια. Οὐδὲν οὖν ἀπεικὸς δρᾷν φήθην, οὐδὲ μέμψεως ἄξιον, παρασχὼν εἰς ὑπουργίαν τὴν γλῶτταν, τῇ πάντοθεν φερομένῃ φωνῇ, καὶ ταύτην ἐνηχῶν τοῖς βεδυσμένοις τῶν ἀχαρίστων ὠσίν. Ὅτι μὲν οὖν καὶ πενία καὶ πλοῦτος ἀναγχαῖΐα τῷ βίῳ καὶ χρήσιμα, καὶ δουλείαν δέ τινα καὶ δεσποτείαν, καθάπερ τινὰ φάρμακα, τοῖς ἕλκεσι τῆς ἁμαρτίας ὁ τῶν ψυχῶν προσήνεγκεν ἰατρὸς, τὴν θείαν χάριν συνεργὸν ἐσχηχότεφς, ἱκανῶς ἀπεδείξαςμεν. Ὅτι δὲ οὐ λωθᾶται δουλεία τοῖς χρωμένοις, ἀλλὰ καὶ λίαν τοὺς βουλομένους εὐεργετεῖ, αὐτίκα, σὺν Θεῷ φάναι, δειχθήσεται" τοῦτο γὰρ χθὲς ἐρεῖν ὑπεσχόμεθα. Δυνατὸν μὲν γὰρ τῷ βουλομένῳ, καὶ δίχα τῶν παλαιῶν παραδειγμάτων τοὺς συνδουλεύονε τας ἐξετάσαι, καὶ θεωρῆσαι πολλοὺς ἀρετῇς φροντιστὰς, καὶ τὴν δουλείαν εὐνοίᾳ χοσμοῦντας, καὶ τῆς μὲν ἀνάγκης οὐ δεομένους, γνώμῃ δὲ τὸ δέον ἐργαζομένους, καὶ τῶν δεσποτῶν τὴν θεραπείαν προαιρουμένους, καὶ τούτου χάριν καὶ. ἐλευθερίας ἀξιουμένους, καὶ χρημάτων πολλῶν κυρίους γινομένους, καὶ τῆς καλῆς δουλείας τὰ ἐπίχειρα δρεπομένους. Οὐ παρέλχον δὲ ἴσως καὶ ἐῶν πάλαι δεδουλευχότων ὀλίγους εἰς μέσον παραγαγεῖν, καὶ γυμνῶσαι τῆς εὐσεθδείας τὸν θησαυρὸν, ὃν ἐκεῖνοι συνήγαγον, εἰς ἔλεγχον τῶν τὴν δουλείαν διαδάλλειν ἐπιχειρούντων, καὶ τῆς μείξονος βλασφημίας ταύτην ἀφορμὴν ποιουμένων, καὶ κατὰ τῆς τοῦ Θεοῦ πραγοίας ἐντεῦθεν ἀφιέναι τὰ βέλη τολμώντων. Παρίτω τοιγαροῦν πρῶτος ἁπάντων, ὁ πρῶτος ᾿Αὐραὰμ τοῦ πατριάρχου θεράπων. Οὗτος τοίνυν, ἡνίκα γεγηραχὼς ὁ πατριάρχης ὥφθη, τῆς φύσεως τὸν ὅρον εἰδὼς, καὶ τοῦ βίον τὸ τέλος ὁρῶν, γῆρας γὰρ θανάτου προοίμιον, περὶ τοῦ νἱέος ἐνετέλλετο, καὶ φέρειν αὑτῷ γυναῖκα προσέταττεν ἐκ τῆς οἰκείας φυλῆς, καὶ φεύγειν τὴν τῶν Χαναναίων συγγένειαν παρηγγύα, ταῖς παλαιαῖς ἀραΐ; καὶ εὑλογίαις πιστεύων" τηνικαῦτα ὁ θαυμαστὸς οὗτος οἷπρῶτον μὲν ἀχριδῶς ἅπαντα βασανίζει τοῦ προ
Megalēs men, eu oida saphōs, dei kai glōttēs kai dianoias, tǭ megalēn houtō logōn hypothesin anadechesthai peirōmenǭ᾽ pephyke gar pōs kindyneuein en tois logois tōn pragmatōn hē doxa" tę̄ gar toutōn astheneią kai rhōmę̄ philousi krinein ta pragmata, hoi mē tę̄ physei toutōn, alla tę̄ deinotēti tōn logōn prosechein ethelontes. Egō de tę̄ tēs hypotheseōs dynamei tharrhēsas, ouk emetrēsa tautę̄ ta᾽ tēs ennoias kyēmata, oud' elogisamēn tas mikraϑ hautēs kai exitēlous ōdinas, all᾽ eschopēsa monon, hōs dēlon esti tois eidenai thelousi tēs alētheias to phōs, kathaper hēlios tois errhōmenois tas opseis. Kai mēdenos gar synēgorounto:, boą tou Poiētou kai Sōtēros hēmōn hē pronoia. Ouden oun apeikos drąn phēthēn, oude mempseōs axion, paraschōn eis hypourgian tēn glōttan, tę̄ pantothen pheromenę̄ phōnę̄, kai tautēn enēchōn tois bedysmenois tōn acharistōn ōsin. Hoti men oun kai penia kai ploutos ananchaiïa tǭ biǭ kai chrēsima, kai douleian de tina kai despoteian, kathaper tina pharmaka, tois helkesi tēs hamartias ho tōn psychōn prosēnenken iatros, tēn theian charin synergon eschēchotephs, hikanōs apedeixasmen. Hoti de ou lōthatai douleia tois chrōmenois, alla kai lian tous boulomenous euergetei, autika, syn Theǭ phanai, deichthēsetai" touto gar chthes erein hypeschometha. Dynaton men gar tǭ boulomenǭ, kai dicha tōn palaiōn paradeigmatōn tous syndouleuone tas exetasai, kai theōrēsai pollous aretę̄s phrontistas, kai tēn douleian eunoią chosmountas, kai tēs men anankēs ou deomenous, gnōmę̄ de to deon ergazomenous, kai tōn despotōn tēn therapeian proairoumenous, kai toutou charin kai. eleutherias axioumenous, kai chrēmatōn pollōn kyrious ginomenous, kai tēs kalēs douleias ta epicheira drepomenous. Ou parelchon de isōs kai eōn palai dedouleuchotōn oligous eis meson paragagein, kai gymnōsai tēs eusethdeias ton thēsauron, hon ekeinoi synēgagon, eis elenchon tōn tēn douleian diadallein epicheirountōn, kai tēs meixonos blasphēmias tautēn aphormēn poioumenōn, kai kata tēs tou Theou pragoias enteuthen aphienai ta belē tolmōntōn. Paritō toigaroun prōtos hapantōn, ho prōtos ᾿Auraam tou patriarchou therapōn. Houtos toinyn, hēnika gegērachōs ho patriarchēs hōphthē, tēs physeōs ton horon eidōs, kai tou bion to telos horōn, gēras gar thanatou prooimion, peri tou nieos enetelleto, kai pherein hautǭ gynaika prosetatten ek tēs oikeias phylēs, kai pheugein tēn tōn Chananaiōn syngeneian parēngya, tais palaiais araï? kai heulogiais pisteuōn" tēnikauta ho thaumastos houtos hoiprōton men achridōs hapanta basanizei tou pro
Great tongue and great mind are needed, I know well, for one who tries to take on so great a subject of discourse; for the reputation of things is somehow apt to be endangered in discourses, since those who are willing to attend not to the nature of things but to the cleverness of words like to judge things by the weakness or strength of the words. But trusting in the strength of the subject, I did not measure by it the offspring of my thought, nor reckon its small and fading labor pains; I considered only that the light of truth is plain to those who wish to know it, as the sun is to those with healthy eyes. For even with no one pleading for it, the providence of our Maker and Saviour cries out. So I thought I was doing nothing unreasonable or blameworthy in lending my tongue to serve the voice that comes from every side, and sounding it into the stopped ears of the ungrateful. That poverty and wealth are necessary and useful to life, and that the physician of souls has applied a certain slavery and mastery like medicines to the wounds of sin, we have shown sufficiently, with divine grace as our helper. That slavery does not harm those who experience it, but greatly benefits those who are willing, will now, God willing, be shown; for we promised yesterday to speak of this. For one who wishes can, even without the ancient examples, examine his fellow slaves and see many who care for virtue and adorn their slavery with goodwill, who do not need compulsion but do what is right by choice, who prefer the service of their masters, and for this reason are counted worthy of freedom, become owners of much money, and pluck the rewards of good slavery. But perhaps it is not superfluous to bring forward also a few of those who were slaves long ago, and to lay bare the treasure of piety they gathered, to refute those who try to slander slavery, make it an occasion for greater blasphemy, and dare from it to shoot their darts against God's providence. Let the first of all come forward, then: the first servant of the patriarch Abraham. When the patriarch had grown old, knowing the bound of nature and seeing the end of life (for old age is death's prelude), he gave instructions about his son and commanded him to bring him a wife from his own tribe, and charged him to avoid kinship with the Canaanites, trusting the ancient curses and blessings. Then this wonderful … first examines precisely everything of the …
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Ια δεσπότον τὰ ῥήματα, καὶ τὸν προσφερόμενον δεδιὼς ὄρκον, καὶ τὸν τῶν ἁπάντων ἐπόπτην ὀῤῥωδῶν ὀφθαλμὸν, πυνθάνεται πρῶτον, εἰ δεῖ τὸν υἱὸν εἰς πἣν πατρῴαν ἀπαγαγεῖν οἰκίαν, τῆς γυναικὸς τὴν ρεύσαντος, καὶ φήσαντος μὴ δεῖν ἀπάγειν, ἀλλὰ τῷ Θεῷ τῷ χεχληχότι θαῤῥεῖν, καὶ τοῖς ἐχείνου πηδαλίοις πιστεύειν, ἀπαίρει μὲν ὁ παῖς ἐκ τῆς δεσποτιγῆς οἰκίας, πολλοὺς δὲ σταθμοὺς ὁδεύσας, εἰς τὴν Χαῤῥαν ὀψὲ τῆς ἡμέρας παρεγένετο " καὶ τὰς μὲν καμήλους καθίζει, φάρμακον τῶν πόνων τὴν ἀνάπανλαν προσφέρων, αὐτὸς δὲ μακρὰ καίρειν εἰπὼν οἷς ἐκόμιζε δώροις, καὶ πάσῃ τῇ τοῦ πλούτου περιφανείᾳ, εἰς οὐρανὸν τὰς χεῖρας ἐκτείνας, τὸν Θεὸν ἱκετεύει, προμνήστορα τοῦ τροφίμου γενέσθαι, καὶ νουσαν ἤθεσιν. "Αξιον δὲ καὶ αὐτῶν ἐχείνων τῶν εὐσεδῶν ἀκοῦσαι ῥημάτων. ε Κύριε, γὰρ, φησὶν, ὁ Θεὸς τοῦ κυρίου μου ᾿Αδραὰμ, ἰδοὺ ἐγὼ ἔστηχα ἐπὶ τῆς πηγῆς τοῦ ὕδατος, αἱ δὲ θυγατέρες τῶν οἰκούντων τὴν πόλιν ἐκπορεύονται ἀντλῇσαι ὕδωρ, καὶ ἔσται, ἡ παρθένος ἧ ἂν ἐγὼ εἴπω, Ἐπίχλινον τὴν ὑδρίαν σου, ἵνα πίω, καὶ εἴπῃ μοὶ, Πίς καὶ ταῖς καμήλοις σου ὑδρεύσομαι ἕως ἂν καύσωνται πίνουσαι, ταύτην ἡτοίμασας τῷ παιδί σου Ἰσαάκ' καὶ ἐν τούτῳ γνώσομαι, ὅτι ἐποίησας ἕλεος τῷ κυρίῳ μου ᾿Αδραάμ. » Τίς οὐκ ἂν ἀγασθείη «ἧς εὐσεδείας τὸν ἄνδρα; μᾶλλον δὲ τίς ἂν ἀξίως τῶν εἰρημένων ἕκαστον εὐφημήσειεν; "Ἔστι γὰρ ἰδεῖν κατὰ ταὐτὸν πίστει καὶ σοφίᾳ καὶ εὐσεδείᾳ τὴν εὐχὴν χοσμουμένην. Τὸ γὰρ πᾶσιν ἑῤῥῶσθαι φράδαντα καὶ τῇ τοῦ Θεοῦ προμηθείᾳ τὴν τῆς ἐχκαὶ σοφίας τῆς ἀνωτάτω; Τὸ δὲ τῇ τοῦ δεσπότου θαῤῥῆσαι δικαιοσύνῃ, καὶ τούτου καλέσαι Θεὸν τὸν κοινὸν ἁπάντων Θεὸν, καὶ δι᾽ ἐκεῖνον ἐλπίσαι τέλος πάντως λήψεσθαι τὴν εὐχὴν, καὶ τὴν αἴτησιν εἰς πέρὰς ἀχθήσεσθαι, ποίαν πίστεως ὑπερδολὴν κει; Τετυχηχὼς δὲ ὧν ἤτησε, θεοφιλὴς ἀποδέδεικται. Οὐ γὰρ ἂν οὕτω ῥᾳξίως ἔτυχεν, εἰ μὴ λίαν ἦν εὔνους τῷ δεδωκότι" τὴν εὔνοιαν δὲ ἡ τῆς ψυχῆς ἐδημιούργησεν ἀρετή «Ὅτι τετύχηκε, καὶ παραυτίκα τετύχηκεν, ἡ ἱστορία διδάσκει. Εἰς γὰρ τῆς εὐχῆς τὸ τέλος ἔφθασεν ἡ Ῥεδέκχα, χὰαὶ τὸ τῆς φιλοξενίας ἐπιδείκνυσι σημεῖον" καὶ σμικρὸν ὕδωρ αἰτηθεῖσα, καὶ τὰς καμήλους ἀπάσας ποτίζειν ἐπείγεται" καὶ μετὰ Δόνου τὸ ὕδωρ ἀνιμωμένη, λογικῶν καὶ ἀλόγων θεραπεύει τὸ δίψος, ἀνδρίαν ὁμοῦ καὶ φιλανθρωπίαν ἐπιδεικνυμένη, καὶ τῆς ἐν τῷ λόγῳ τῆς εὐχῆς ζωγραφηθείσης κόρης ἀρχέτυπον φαινομένη, καὶ τῆς Τοῦτο γὰρ καὶ ὁ πιστὸς ἐκεῖνος οἰκέτης ἦτηδεν τεύων, οὐκ εἶδος, οὐ μέγεθος, οὐ παρειῶν ἄνθος, Ὁ οὐκ ὀφθαλμῶν κάλλος, οὐκ ὀφρύων εὐθέτους γραμμὰς, οὐ γένους περιφάνειαν, οὗ πλούτου περιουσίαν, ἀλλὰ φιλόξενον γνώμην, ἥπιον τρόπον, φθέγμα πρᾶον καὶ μέτριον, ἦθος ἐπιεικὲς καὶ φιλάνθρωπον, ἄξιον τῆς δεσποτιχῆς οἰκίας, τῆς πᾶσι ξένοις ἠνεῳγμένης, τῆς εἴδη ποικίλα δεχομένης, καὶ πᾶσι προσφερούσης τὰ πρόσφορα. Ταῦτα ἤτησε, ταῦτα ἔλαδε. Καὶ οὐδὲ
Ia despoton ta rhēmata, kai ton prospheromenon dediōs orkon, kai ton tōn hapantōn epoptēn orrhōdōn ophthalmon, pynthanetai prōton, ei dei ton huion eis pēn patrǭan apagagein oikian, tēs gynaikos tēn reusantos, kai phēsantos mē dein apagein, alla tǭ Theǭ tǭ chechlēchoti tharrhein, kai tois echeinou pēdaliois pisteuein, apairei men ho pais ek tēs despotigēs oikias, pollous de stathmous hodeusas, eis tēn Charrhan opse tēs hēmeras paregeneto " kai tas men kamēlous kathizei, pharmakon tōn ponōn tēn anapanlan prospherōn, autos de makra kairein eipōn hois ekomize dōrois, kai pasę̄ tę̄ tou ploutou periphaneią, eis ouranon tas cheiras ekteinas, ton Theon hiketeuei, promnēstora tou trophimou genesthai, kai nousan ēthesin. "Axion de kai autōn echeinōn tōn eusedōn akousai rhēmatōn. e Kyrie, gar, phēsin, ho Theos tou kyriou mou ᾿Adraam, idou egō estēcha epi tēs pēgēs tou hydatos, hai de thygateres tōn oikountōn tēn polin ekporeuontai antlę̄sai hydōr, kai estai, hē parthenos hē an egō eipō, Epichlinon tēn hydrian sou, hina piō, kai eipę̄ moi, Pis kai tais kamēlois sou hydreusomai heōs an kausōntai pinousai, tautēn hētoimasas tǭ paidi sou Isaak' kai en toutǭ gnōsomai, hoti epoiēsas heleos tǭ kyriǭ mou ᾿Adraam. » Tis ouk an agastheiē «hēs eusedeias ton andra? mallon de tis an axiōs tōn eirēmenōn hekaston euphēmēseien? "Esti gar idein kata tauton pistei kai sophią kai eusedeią tēn euchēn chosmoumenēn. To gar pasin herrhōsthai phradanta kai tę̄ tou Theou promētheią tēn tēs echkai sophias tēs anōtatō? To de tę̄ tou despotou tharrhēsai dikaiosynę̄, kai toutou kalesai Theon ton koinon hapantōn Theon, kai di᾽ ekeinon elpisai telos pantōs lēpsesthai tēn euchēn, kai tēn aitēsin eis peras achthēsesthai, poian pisteōs hyperdolēn kei? Tetychēchōs de hōn ētēse, theophilēs apodedeiktai. Ou gar an houtō rhąxiōs etychen, ei mē lian ēn eunous tǭ dedōkoti" tēn eunoian de hē tēs psychēs edēmiourgēsen aretē «Hoti tetychēke, kai parautika tetychēken, hē historia didaskei. Eis gar tēs euchēs to telos ephthasen hē Rhedekcha, chaai to tēs philoxenias epideiknysi sēmeion" kai smikron hydōr aitētheisa, kai tas kamēlous apasas potizein epeigetai" kai meta Donou to hydōr animōmenē, logikōn kai alogōn therapeuei to dipsos, andrian homou kai philanthrōpian epideiknymenē, kai tēs en tǭ logǭ tēs euchēs zōgraphētheisēs korēs archetypon phainomenē, kai tēs Touto gar kai ho pistos ekeinos oiketēs ētēden teuōn, ouk eidos, ou megethos, ou pareiōn anthos, Ho ouk ophthalmōn kallos, ouk ophryōn euthetous grammas, ou genous periphaneian, hou ploutou periousian, alla philoxenon gnōmēn, hēpion tropon, phthegma praon kai metrion, ēthos epieikes kai philanthrōpon, axion tēs despotichēs oikias, tēs pasi xenois ēneǭgmenēs, tēs eidē poikila dechomenēs, kai pasi prospherousēs ta prosphora. Tauta ētēse, tauta elade. Kai oude
… his master's words, fearing the oath put to him and dreading the eye of the overseer of all, he first asks whether he should take the son back to the ancestral house if the woman … ; and when Abraham forbade it, saying that he must not take him back but trust in God who had called him and rely on his rudders, the servant sets out from his master's house, travels many stages, and arrives at Harran late in the day. He makes the camels kneel, offering them rest as a remedy for their labors, while he himself, bidding a long farewell to the gifts he carried and all the splendor of wealth, stretches out his hands to heaven and entreats God to become the matchmaker for his master's son and … in character. It is worth hearing those pious words themselves. "O Lord," he says, "God of my master Abraham, behold, I stand by the spring of water, and the daughters of those who live in the city are coming out to draw water; and the maiden to whom I say, 'Tilt your jar so that I may drink,' and who says to me, 'Drink, and I will draw water for your camels until they have finished drinking,' let her be the one you have prepared for your servant Isaac; and by this I shall know that you have shown mercy to my master Abraham." Who would not admire the man's piety? Or rather, who could worthily praise each of his words? For one can see the prayer adorned at once with faith, wisdom, and piety. For to bid farewell to all and to entrust … to God's forethought, … of the highest wisdom? And to trust in his master's righteousness, to call the common God of all his God, and to hope through him that the prayer would surely receive its fulfilment and the request be brought to its end, what excess of faith does that leave out? And having obtained what he asked, he was shown to be dear to God. For he would not have obtained it so easily if he had not been very well disposed toward the giver; and virtue of soul produced the goodwill. That he obtained it, and obtained it at once, the history teaches. For Rebekah arrived at the very end of his prayer and showed the sign of hospitality: asked for a little water, she hastens to water all the camels; and drawing the water with labor, she cares for the thirst of rational and irrational alike, showing both courage and kindness, and appearing as the original of the maiden painted in the words of the prayer, and … For this is what that faithful servant asked for in his entreaty: not appearance, not stature, not the bloom of the cheeks, not the beauty of the eyes, not the well-drawn lines of the eyebrows, not distinction of family, not abundance of wealth, but a hospitable mind, a gentle manner, a soft and modest voice, a reasonable and kind character, worthy of his master's house, which was open to all strangers, received all kinds, and offered to all what suited them. This he asked for; this he received. And not even
8.3PG 83
εὐθὺς ἀδασανίστως ἔλαδεν, ἀλλ᾽ ἐξετάζων τῶν γινομένων ἕχαστον, ἰδεῖν, φησὶν, ἐδούλετο, εἰ εὐώδωχε Κύριος τὴν ὁδὸν αὐτοῦ, ἣ οὔ. Ἐπειδὴ δὲ ἅπαντα εἶδεν ἃ ἤτησε σημεῖα, οὐδὲ οὕτως ἔδωκε πρὸ τῆς ὑμνῳδίαφ τῆς μνηστείας τὰ σύμθδολα, οὐδὲ ὑφ᾽ ἣδονῆς ἡττηθεὶς, ἐπελήσθη τοῦ δεδωκότος. ᾿Αλλὰ τὸ δῶρον βλέπων, βλέπειν ἐπίστευς καὶ τὸν τοῦ δώρου δοτῆρα, καὶ πρότερον ἐκεῖνον εἰς δύναμιν ὕμνησεν, εἶθ᾽ οὕτως τὸ δῶρον ἐδέξατο. Πυθόμενος γὰρ τίς τὰ εἴη, καὶ ἐκ τίνος ἔφυ, καὶ μαθὼν ὅτι Βαθουὴλ μὲν ἔστι θυγάτηρ, ἔχει δὲ καὶ χαταγωγὴν καὶ χιλὸν ταῖς καμήλοις ἀρκοῦντα, « Σπεύσας, φησὶν, ὁ παὶς προσεκύνησε, καὶ εἵἴπεν᾽ Εὐλογητὸς Κύριος ὁ Θεὸς τοῦ κυρίου μου ᾿Αὐραὰμ, ὃς οὐκ ἐγκατέλιπε τὴν δικαιοσύνην αὑτοῦ, καὶ τὴν ἀλήθειαν ἀπὸ τοῦ κυρίου μον, ἐμέ τε εὐώδωχεν εἰς οἶκον τοῦ ἀδελφοῦ τοῦ χυρίον μον. » Ἐπειδὴ γὰρ ὧν ἤτησεν ἔλαδε πλείονα, οὐ γὰρ μόνον ὕδωρ ἔδωκεν ἡ κόρη, ἀλλὰ καὶ καταγώγιον δώσειν αὐτομάτως ἐπηγγείλατο, καὶ τροφὴν καὶ αὐτῷ καὶ ταῖς καμήλοις παρέξειν ὑπέσχετο, καὶ τὴν συγγένειαν, ἣν οὐκ ἥτησε, μεθ᾽ ὧν ἤτησεν εἶδε παραχθεῖσαν, ὕμνοις οἷς ἠδύνατο, τὸν τῆς, χάριτος ἡμείόετο χορηγὸν, καὶ ταῖς θείαις ἐπαγγελίαις τὸ ἀψευδὲς ἐμαρτύρει. «Εὐλογητὸς γὰρ, φησὶν, ὁ Κύριος, ὁ Θεὸς τοῦ κυρίου μου ᾿Αδραὰμ, ὃς οὐκ ἐγκατέλιπε τὴν δικαιοσύνην αὑτοῦ, καὶ τὴν ἀλήθειαν ἀπὸ τοῦ κυρίου μου ᾿Αὐραάμ. » Δίκαιος μὲν γὰρ, φησὶν, ὑπάρχεις, πλείονα τῶν εὐσεθῶν ποιούμενος ἐπιμέλειαν, καὶ τὸν σὸν μεν εὔνουν οἰκέτην, ἐμὸν δὲ χρηστὸν δεσπότην, πάσης ἀξιῶν θεραπείας. Τὴν δὲ ἀλήθειάν σου τῶν λόγων κηρύττει τὰ πράγματα" ἐν παισὶ γὰρ τὰς ὑποσχέ. σεις βεδαιοῖς, ἃς τῷ κυρίῳ μου δέδωκας. Οὕτως ὑμνήσας τὸν μεγαλόδωρον, προσφέρει τῇ κόρῃ τῆς μνηστείας τὰ σύμθολα. Καὶ κοσμεῖ μὲν χρυσῷ τὰ ὦτα, ὡς εὐπετῶς καὶ μάλα ταχέως τῶν ξένων τὰς αἰτήσεις δεχόμενα " κοσμεῖ δὲ τὰς χεῖρας ὡσαύτως, ὡς καλῶς ὑπουργούσας τῇ μεγαλοψυχίᾳ τῆς γνώμης. Ἐπειδὴ δὲ εἰς τὴν οἰκίαν εἰσελήλυθε, καὶ τοὺς ἔκείνης γεννήτορας ἐθεάσατο, καὶ τοῦ δεσπότου τὰς ἐντολὰς ἀπεκάλυψε, καὶ τοῦ Θεοῦ τὴν ἐπικουρίαν ἐγνώρισε, καὶ θεραπείας, ἅτε δὴ γνώριμος, πλείστης ὅσης ἀπήλαυσεν, ἄρα ἐπελάθετο τοῦ δεσπότου, καὶ κεντούμενος ὑπὸ φροντίδων τὸν δε σπότην παρεῖδε, καὶ τὴν οἰκείαν ἀνάπαυλαν τῆς ἐχείνου προτετίμηχε θεραπείας; Οὐδαμῶς. ᾿Αλλὰ καὶ τοῦ τὴν κόρην φύσαντος, καὶ τῆς γεννησαμένης, καὶ τοῦ τῶν ὠδίνων χοινωνήσαντος μένειν ἀντιδολούν-των, ἵν᾽ ὡς ἐχδημούσης τῆς κόρης πρὸς ὀλίγας γοῦν αὐτῆς ἀπολαύσωσιν ἡμέρας, οὗτος ἔλεγε" « Μὴ κατέχετέ με, ὅτι Κύριος εὐώδωχε τὴν ὁδόν μου " ἐχπέμψατέ με, ἵνα ἀπέλθω πρὸς τὸν χύριόν μου. » Καὶ πανταχοῦ τοὺς λόγους τῇ θείᾳ προσηγορίᾳ κοσμεῖ, καὶ τῶν ἀγαθῶν ἐκεῖθεν ἕλκει τὴν χορηγίαν, καὶ τὰ καθ᾽ αὑτὸν ἐκείνης ἀνάπτει τῆς προμηθείας.
euthys adasanistōs eladen, all᾽ exetazōn tōn ginomenōn hechaston, idein, phēsin, edouleto, ei euōdōche Kyrios tēn hodon autou, hē ou. Epeidē de hapanta eiden ha ētēse sēmeia, oude houtōs edōke pro tēs hymnǭdiaph tēs mnēsteias ta symthdola, oude hyph᾽ hēdonēs hēttētheis, epelēsthē tou dedōkotos. ᾿Alla to dōron blepōn, blepein episteus kai ton tou dōrou dotēra, kai proteron ekeinon eis dynamin hymnēsen, eith᾽ houtōs to dōron edexato. Pythomenos gar tis ta eiē, kai ek tinos ephy, kai mathōn hoti Bathouēl men esti thygatēr, echei de kai chatagōgēn kai chilon tais kamēlois arkounta, « Speusas, phēsin, ho pais prosekynēse, kai heiipen᾽ Eulogētos Kyrios ho Theos tou kyriou mou ᾿Auraam, hos ouk enkatelipe tēn dikaiosynēn hautou, kai tēn alētheian apo tou kyriou mon, eme te euōdōchen eis oikon tou adelphou tou chyrion mon. » Epeidē gar hōn ētēsen elade pleiona, ou gar monon hydōr edōken hē korē, alla kai katagōgion dōsein automatōs epēngeilato, kai trophēn kai autǭ kai tais kamēlois parexein hypescheto, kai tēn syngeneian, hēn ouk hētēse, meth᾽ hōn ētēsen eide parachtheisan, hymnois hois ēdynato, ton tēs, charitos hēmeioeto chorēgon, kai tais theiais epangeliais to apseudes emartyrei. «Eulogētos gar, phēsin, ho Kyrios, ho Theos tou kyriou mou ᾿Adraam, hos ouk enkatelipe tēn dikaiosynēn hautou, kai tēn alētheian apo tou kyriou mou ᾿Auraam. » Dikaios men gar, phēsin, hyparcheis, pleiona tōn eusethōn poioumenos epimeleian, kai ton son men eunoun oiketēn, emon de chrēston despotēn, pasēs axiōn therapeias. Tēn de alētheian sou tōn logōn kēryttei ta pragmata" en paisi gar tas hyposche. seis bedaiois, has tǭ kyriǭ mou dedōkas. Houtōs hymnēsas ton megalodōron, prospherei tę̄ korę̄ tēs mnēsteias ta symthola. Kai kosmei men chrysǭ ta ōta, hōs eupetōs kai mala tacheōs tōn xenōn tas aitēseis dechomena " kosmei de tas cheiras hōsautōs, hōs kalōs hypourgousas tę̄ megalopsychią tēs gnōmēs. Epeidē de eis tēn oikian eiselēlythe, kai tous ekeinēs gennētoras etheasato, kai tou despotou tas entolas apekalypse, kai tou Theou tēn epikourian egnōrise, kai therapeias, hate dē gnōrimos, pleistēs hosēs apēlausen, ara epelatheto tou despotou, kai kentoumenos hypo phrontidōn ton de spotēn pareide, kai tēn oikeian anapaulan tēs echeinou protetimēche therapeias? Oudamōs. ᾿Alla kai tou tēn korēn physantos, kai tēs gennēsamenēs, kai tou tōn ōdinōn choinōnēsantos menein antidoloun-tōn, hin᾽ hōs echdēmousēs tēs korēs pros oligas goun autēs apolausōsin hēmeras, houtos elege" « Mē katechete me, hoti Kyrios euōdōche tēn hodon mou " echpempsate me, hina apelthō pros ton chyrion mou. » Kai pantachou tous logous tę̄ theią prosēgorią kosmei, kai tōn agathōn ekeithen helkei tēn chorēgian, kai ta kath᾽ hauton ekeinēs anaptei tēs promētheias.
did he accept it at once without testing, but examining each thing that happened, he wished, it says, to see whether the Lord had prospered his way or not. And when he had seen all the signs he had asked for, not even then did he give the tokens of betrothal before the hymn of praise, nor, overcome by pleasure, did he forget the giver. But seeing the gift, he believed he saw the giver of the gift too, and first praised him as far as he could, and only then received the gift. For having asked who she was and whose daughter, and learned that she was the daughter of Bethuel and that they had lodging and fodder enough for the camels, "the servant," it says, "hastened and bowed down and said: Blessed be the Lord, the God of my master Abraham, who has not forsaken his righteousness and his truth toward my master, and has prospered me to the house of my master's brother." For since he received more than he asked (for the girl not only gave water but of her own accord promised to give lodging and undertook to provide food for him and the camels), and saw kinship, which he had not asked for, brought along with what he had asked, he repaid the giver of the favor with such hymns as he could, and bore witness to the truthfulness of the divine promises. "For blessed is the Lord," he says, "the God of my master Abraham, who has not forsaken his righteousness and his truth toward my master Abraham." For you are righteous, he says, taking greater care of the pious, and counting your loyal servant and my kind master worthy of all care. And the facts proclaim the truth of your words; for in his children you confirm the promises you gave my master. Having thus praised the generous giver, he brings the girl the tokens of betrothal. He adorns her ears with gold, as ears that readily and very quickly receive the requests of strangers; and he adorns her hands likewise, as hands that serve well the generosity of her mind. And when he had come into the house, seen her parents, disclosed his master's commands, made known God's help, and, as an acquaintance, enjoyed a great deal of care, did he then forget his master, overlook him while goaded by his own cares, and prefer his own rest to his master's service? Not at all. But when the girl's father and mother, and the one who shared in the labor pains, begged him to stay, so that they might enjoy her for at least a few days before she went abroad, he said: "Do not detain me, since the Lord has prospered my way; send me away, that I may go to my master." And everywhere he adorns his words with the divine name, draws from there the supply of good things, and fastens his own affairs to that forethought.
8.4PG 83
Τί τοῦτον, εἰπέ μοι, παρέδλαψεν ἡἣ δουλεία; Τίς δὲ τῶν ἐν ἐλευθερίᾳ τεθραμμένων, καὶ ἐπ’ ἐλευθέροις γαυριώντων προγόνοις, τοσαύτης ἀρετῆς ἐπίδειξιν ἐποιήσατο; Ποίαν ὃὲ τῆς ἄκρας εὐσεθείας ὑπερθολὴν καταλίποι; ᾿Αλλ’ ἴσως ἄν τις εἴποι τῶν συκοφαντίας ῥάπτειν ἐπισταμένων, καὶ τὰ χαλὰ διαδάλλειν δεδιδαγμένων, ὡς ἡ τοῦ δεσ πότον φιλοσοφία τοῦτον οὕτως ἐπαιδοτρίδησε, καὶ πρὸς ἐκεῖνον ὁρῶν οἷόν τι κάτοπτρον, εἴλκυσεν ἐκεῖθεν τοὺς τῆς ἀρετῆς χαρακτῆρας " οἱ δὲ πονηροὺς ἐσχηκότες δεσπότας, ἐχμάττονται πάλιν ἐκ τοῦ ἀρχετύπου τὸ μίμημα,, καὶ τὰς τῆς πονηρίας ἀπαρχὰς ἐκεῖθεν λαμδάνοντες, ἐργάται γίνονται κακίας, ἐν ἑαυτοῖς τοὺς διδασκάλους δεικνύντες. Φέρε τοίνυν, τὸ ψεῦδος αὐτῶν διελέγξωμεν, καὶ δείξωμεν ὡς αὐθαίρετος καὶ τῆς ἀρετῆς καὶ τῆς κακίας ἡ κτῇσις, καὶ τὸν οὐ βουλόμενον οἰκέτην κακίᾳ συζῇ», οὐδεὶς ἂν πονηρὸς ᾿Αγέσθω δὲ εἰς μέσον ὁ θειότατος Ἰωσὴφ, ὁ τῆς μὲν γυναικὸς ἐκείνης ἔκγονος, τοῦ δὲ πατριάρχου ᾿Αδραὰμ. ἀπόγονος, ἐν ἦρι, ἐν ἀκμῇ, ἐν ὥρᾳ (τῶν γὰρ ὡρῶν ἡ ἀκμαιοτέρα τὸ ἕαρ τυγχάνει), ἐν ἦρι μὲν ἦν τῆς ἡλικίας, εἶχε δὲ τὸ ἄνθος τοῦ χρόνον, ὥρᾷ δὲ λάμπων κατὰ τὸ σῶμα, λαμπροτέραν εἶχε τοῦ σώμᾶτος τὴν ψυχήν. Ἐπέραστος δὲ ἦν τῷ πατρὶ, καὶ λίαν ἐράσμιος, οὐκ ὡς ὀψίγονος μόνον, ἀλλ᾽ ὡς καὶ τοῖς τρόποις συμθαίνων, καὶ τῆς πατρῴας ἀρετῆς ἐκμαγεῖον ὑπάρχων. Οὗτος ἐπειδὴ τοὺς ὀνείρους εἶδεν ἐκείνους, καὶ τῷ πατρὶ διηγήσατο τῶν ἀδελφῶν ἀκουόντων, πολεμεῖται μὲν εὐθὺς ὑπὸ τοῦ φθόνου, καὶ δέχεται λοιδορίας, ἃς ὁ φθόνος ἐγέννησε. Χρόνου δὲ ὀλίγου διελθόντος, οἱ τῶν ὀνείρων τὴν εὐκληρίαν οὐκ ἐνεγχόντες, ἀφιχνούμενον πρὸς αὐτοὺς τὸ μειράκιον θεασάμενοι, ἐπιτρέχουσι μὲν ὡς θῆρες ἀρνίῳ ποίμνης κεχωρισμένῳ, καὶ τῆς τοῦ ποιμένος κηδεμονίας γεγυμνωμένῳ " καὶ μήτε τοῦ πατρὸς τὴν πολιὰν αἰδεσθέντες, μήτε τὸ γήρας οἰχτείρᾶντες, καθάπερ τινὶ βακτηρίᾳ τῷ νέῳ σχηριπτόμένον, μὴ τὴν τῆς φύσεως οἰκονομίαν, μὴ τῆς συγγενείας τὸ δίκαιον, μὴ τὴν τῆς ῥίζης ταυτότητα, μὴ τῆς ἡλικίας τὸ ἄωρον, καὶ κακίας ἀπείρατον, μὴ τὴν ἀκούσιον ὡς ἐν ὀνείροις ἡγεμονίαν, καὶ τῆς σκιᾶς ἀπάσης ἀδρανεστέραν τέως ἀρχὴν, ἐπεχείρησαν μὲν αὑτὸν εὐθὺς παραδοῦναι σφαγῇ, καὶ μιᾶναι τὰς χεῖρας αἵματι συγγενεῖ. Εἶτα τοῦ Ῥουδὴν ἀπαγορεύσαντος τὴν σφαγὴν, καὶ φυγεῖν τὴν κηλῖδα ταύτην παραχελεύσαντος, ἐν λάκκῳ τινὶ βραχὺν αὖτὸν κατακρύψαντες χρόνον, ἀπεμπολοῦσι μικρὸν ὕστερον Ἰσμαηλίταις ἐμπόροις, καὶ θεραπεύουσι τῇ πράσει τὸν φόνον, οὐδὲ βλέπειν ἀνασχόμενοι τὸν ἐδέξατο.
Ti touton, eipe moi, paredlapsen hēē douleia? Tis de tōn en eleutherią tethrammenōn, kai ep’ eleutherois gauriōntōn progonois, tosautēs aretēs epideixin epoiēsato? Poian hoe tēs akras eusetheias hypertholēn katalipoi? ᾿All’ isōs an tis eipoi tōn sykophantias rhaptein epistamenōn, kai ta chala diadallein dedidagmenōn, hōs hē tou des poton philosophia touton houtōs epaidotridēse, kai pros ekeinon horōn hoion ti katoptron, eilkysen ekeithen tous tēs aretēs charaktēras " hoi de ponērous eschēkotes despotas, echmattontai palin ek tou archetypou to mimēma,, kai tas tēs ponērias aparchas ekeithen lamdanontes, ergatai ginontai kakias, en heautois tous didaskalous deiknyntes. Phere toinyn, to pseudos autōn dielenxōmen, kai deixōmen hōs authairetos kai tēs aretēs kai tēs kakias hē ktę̄sis, kai ton ou boulomenon oiketēn kakią syzę̄», oudeis an ponēros ᾿Agesthō de eis meson ho theiotatos Iōsēph, ho tēs men gynaikos ekeinēs ekgonos, tou de patriarchou ᾿Adraam. apogonos, en ēri, en akmę̄, en hōrą (tōn gar hōrōn hē akmaiotera to hear tynchanei), en ēri men ēn tēs hēlikias, eiche de to anthos tou chronon, hōrą de lampōn kata to sōma, lamproteran eiche tou sōmatos tēn psychēn. Eperastos de ēn tǭ patri, kai lian erasmios, ouk hōs opsigonos monon, all᾽ hōs kai tois tropois symthainōn, kai tēs patrǭas aretēs ekmageion hyparchōn. Houtos epeidē tous oneirous eiden ekeinous, kai tǭ patri diēgēsato tōn adelphōn akouontōn, polemeitai men euthys hypo tou phthonou, kai dechetai loidorias, has ho phthonos egennēse. Chronou de oligou dielthontos, hoi tōn oneirōn tēn euklērian ouk enenchontes, aphichnoumenon pros autous to meirakion theasamenoi, epitrechousi men hōs thēres arniǭ poimnēs kechōrismenǭ, kai tēs tou poimenos kēdemonias gegymnōmenǭ " kai mēte tou patros tēn polian aidesthentes, mēte to gēras oichteirantes, kathaper tini baktērią tǭ neǭ schēriptomenon, mē tēn tēs physeōs oikonomian, mē tēs syngeneias to dikaion, mē tēn tēs rhizēs tautotēta, mē tēs hēlikias to aōron, kai kakias apeiraton, mē tēn akousion hōs en oneirois hēgemonian, kai tēs skias apasēs adranesteran teōs archēn, epecheirēsan men hauton euthys paradounai sphagę̄, kai mianai tas cheiras haimati syngenei. Eita tou Rhoudēn apagoreusantos tēn sphagēn, kai phygein tēn kēlida tautēn paracheleusantos, en lakkǭ tini brachyn auton katakrypsantes chronon, apempolousi mikron hysteron Ismaēlitais emporois, kai therapeuousi tę̄ prasei ton phonon, oude blepein anaschomenoi ton edexato.
Tell me, what harm did slavery do this man? Who among those raised in freedom and proud of free ancestors has made such a display of virtue? What excess of the highest piety did he leave out? But perhaps one of those who know how to stitch together slanders and have been taught to discredit what is good might say that his master's philosophy trained him so, and that looking at him as at a mirror he drew from there the features of virtue; while those who have wicked masters take the impress of the copy from the original, and receiving from there the first fruits of wickedness, become workers of vice, showing their teachers in themselves. Come, then, let us refute their falsehood and show that the acquisition of virtue and of vice is a matter of free choice, and that no one … the servant who does not wish to live with vice wicked. Let the most divine Joseph be brought forward, the descendant of that woman and of the patriarch Abraham, in his spring, in his prime, in his bloom (for spring is the most vigorous of the seasons). He was in the spring of his age and had the flower of his years, and shining with beauty in body, he had a soul more radiant than his body. He was beloved by his father and very dear to him, not only as the son of his old age but as one who agreed with him in character and was an impression of his father's virtue. When he saw those dreams and told them to his father in his brothers' hearing, he was at once attacked by envy and received the insults envy bred. A little time later, those who could not bear the good fortune of the dreams saw the youth coming to them and rushed on him like wild beasts on a lamb separated from the flock and stripped of the shepherd's care; and neither respecting their father's grey hair nor pitying his old age, which leaned on the young man as on a staff, nor regarding the order of nature, the just claim of kinship, the sameness of the root, the untimely youth of his age, his inexperience of vice, … the involuntary rule, as in dreams, a rule as yet feebler than any shadow, they tried at once to hand him over to slaughter and stain their hands with kindred blood. Then, when Reuben forbade the slaughter and urged them to avoid this stain, they hid him for a short time in a pit and a little later sold him to Ishmaelite merchants, treating the murder by the sale, not bearing even to see the …
8.5PG 83
κατ᾿ ὄναρ ἡγεμονεύσαντα. Τοιαύτας τοιγαροῦν δίκας ὑπὲρ ἐνυπνίων τίσας ὁ Ἰωσὴφ, ἄγεται μὲν εἰς τὴν Αἴγυπτον, ἀποδίδοται δὲ πάλιν τῷ Πενζεφῥῇ " ἀρχιμάγειρος δὲ ἣν οὗτος τοῦ βασιλέως. ᾿Αλλὰ κἀνταῦθα γενόμενος, τὴν πατρῴαν ἐλευθερίαν ἐφύλαξε, καὶ τὴν τῶν προγόνων εὐγένειαν ἀκήρανον διετήρησε, καὶ οὐ συμμετέδαλε τῷ χαιρῷ τὴν γνώμην, οὐδὲ ταῖς συμφοβαῖς ἠκολούθει ἡ τῶν τρόπων ἐναλλαγὴ, οὐδὲ καθάπερ χρόαν ἐνήλλαξε τὴν προαίρεσιν, ἀλλὰ καὶ τὸν βίον ἀμείψας, καὶ ἐξ ἐλευθερίας εἰς δουλείαν μεταπεδὼν, ἐπὶ τῆς προτέρας δρήρειστο γνώμης., καὶ λέγων ὁτιοῦν καὶ πράττων, προλάμπουσαν εἶχε τὴν αἰδῶ τῷ μετώπῳ. Τούτου χάριν καὶ παρ- ᾿ἀυτίκα τιμῆς ἁξκάσης ἀξιοῦται, καὶ τῆς δεσποτικῆς οἰκίας τοὺς οἴακας ἐγχειρίξεται. Καὶ τοῖς μὲν δεσπόκαις τὴν εὔνοιαν, τοῖς δὲ ὁμοδούλοις τὴν ἐπιείκειαν διετέλες προσφέρων. Καὶ περὶ τοὺς τετιμηχότας εὐγνώμων γινόμενος, τῶν ἐθυνομένων ἐποιεῖτο τὴν προσήκουσαν ἐπιμέλειαν. Καὶ ἣν τούτοις κἀκείνοις ἐπέραστος. Σύμμετρον γὰρ τῇ ἀρετῇ τὴν χάριν θεόθεν ἐδέχετο, μᾶλλον δὲ πολλαπλασίους τῶν πόνων ἐδρέπετο τοὺς καρπούς. Διὰ τοῦτο ὅσα αὐτὸς ἐποίει, Κύριος εὐώδου ἂν ταῖς χεροὶν αὐτοῦ. ᾿Αλλὰ πάλιν αὑτὸν ἐντεῦθεν ἕτερὸς διεδέξατο κλύδων, καὶ τὴν τῆς δουλείας τριχυμίαν χαλεπωτέρα πάλιν ἐξεδέξατο ζάλη " καὶ τὸ μὲν ἔλιπεν αὑτὸν χῦμα., τὸ ὃὲ χατέλαδε. Καὶ διὰ τοσούτων κυμάτων καὶ πνευμάτων ὁδεύων, ἀδάπτιστον τὸ σκάφος διέσωσεν. ο Ἧιν, ὡς εἴρηται; νέος τῇ ἀκμῇ τῆς ἡλικίας κοσμούμενος, οἷόν τι ἄνθος ἄρτι τὼν καλύχων ποντας, καὶ στεφάνου δίκην παρειὰν ταινιοῦντας " αἴγλην ὥρας ἀφιεὶς, κοσμιότητι μεμιγμένην, ἐλευθερίᾳ κεκραμένην " αἰδῶ τοῖς μετώποις ἔχων Ταῦθ᾽ ἡ δέσποινα διηνεκῶς ὁρῶσα, δέον ὠφέλειαν ἐντεῦθεν ἀρύσασθαι, εἰς τὸ τῆς ἀκολασίας βάραθρον ἐνέπεσεν. Ὥς δὲ τῇ ὕλῃ τἧς θεωρίας ἔνδοθεν τῆς ἐπιθυμίας ἡ φλὸξ εἰς ὕψος ἠγείρετο, καὶ ὁ λογισμὸς παραυτίκα τὸν σπινθῆρα μὴ χατασδέσας, μεγίστην ὕστεῤον τὴν πυῤὰν γενομένην οὐκέτι ἴσχυε σδέσαι, κηνιχαῦτα σύμμαχον τὴν ἀναίδειαν ἐκείνη λαθοῦσα, σαγηνεύειν λόγοις ἐπειράθη τὸν νέον. Ὡς ὃὲ Ὁ χρεῖττον ἐφάνη τῶν δικτύων τὸ θήραμα, καὶ ῥᾳδίως καὶ οὗς ποτνιωμένη προσήνεγκε λόγους ἑταιριχοὺς καὶ ἡδονῇ χεχρωσμένους, ἀπῆλθον ἄπρακτοι καὶ ἀνόνητοι, τηνικαῦτα λοιπὸν τοῖς λόγοις ἐῤῥῶσθαι φράσασα, ἔργῳ προσφέρει τὴν πεῖραν, καὶ σύμμαχον λαδοῦσα τῶν θαλάμων τὴν ἐρημίαν, κατέχει τὸν νέον, δοῦλον αὐτὸν τῶν παθῶν, ἀλλὰ οὐ δεσπότην νομίσασα. Ὁ δὲ τῇ μὲν τῶν ἀνθρώπων οὐκ ἐθάῤῥησεν ἐρημίᾳ, τὸν δὲ πανταχοῦ παρόντα ὀφθαλμὸν ἐθεάσατο καὶ οὔτε τὴν δουλείαν ἐπὶ νοῦν ἔλαδεν, οὔτε τὴν ἐκείνης ἔδεισε δεσποτείαν, οὔτε τῆς συμφορᾶς τὸ μέγεθος, ἧς ὑπέμεινε, λογισάμενος, ἐφεῖναι τὰς τῶν καθῶν ἠθέλησεν ἡνέας, ὡς οὐδενὸς ἐφορῶντος τὰ ἀνθρώπινα, καὶ ποινὴν ἀπαιτοῦντος τοὺς ἀδικεῖν προαιρουμένους. ᾿Αλλ᾽ ἀντέταξε τὸν λογισμὸν καὶ δουλείᾳ, καὶ δεσποτείᾳ, καὶ βίου μεταδολῇ, καὶ ἐπιθνμίας ὁρμῇ, καὶ ἡλικίᾳ πυρπολουμένῃ, καὶ λόγοῖς πιθανοῖς καὶ κωτίλοις δούλῳ παρὰ δεσποίνης προσφερομένοις, καὶ κατηγόρων ἐρημίᾳ, καὶ προσδοκωμένῃ συκοφαντίᾳ, καὶ μυρίαις ἐντεῦθεν συμφοραῖς φυομέναις. Καὶ πρῶτον τοῖς τῆς δουλείας νόμοις καίρειν εἰπὼν, καὶ τὴν τοῦ συμόούλου καὶ διδασκάλου τάξιν ἀναλαδὼν, γίνεται σωφροσύνης συνήγορος, καὶ ἀκολασίας κατήγοῤος. Καὶ τῇ πρεσβυτέρᾳ ὁ νέος, καὶ τῇ δεσποίνῃ δοῦλος, καὶ τῇ ἀνδρὶ σφνεζευγμένῃ, καὶ τὴν ἐπιθυμίαν ἐννόμως ἀναπιμπλάναι δυναμένῃ, ὁ γάμου ζυγὸν οὐδέπω δεξάμενος, ἀλλὰ σφοδρὰς δεχόμενος τῆς ἐπιθυμίας τὰς προσδολὰς, περὶ σωφροσύγῆς προσφέρει παραίνεσιν. ὕΛξιον δὲ καὶ αὐτῶν ἐχείψων τῶν ἱερῶν τοῦ σώφρονος ἀκοῦσαι ῥημάτων.
kat᾿ onar hēgemoneusanta. Toiautas toigaroun dikas hyper enypniōn tisas ho Iōsēph, agetai men eis tēn Aigypton, apodidotai de palin tǭ Penzephrhę̄ " archimageiros de hēn houtos tou basileōs. ᾿Alla kantautha genomenos, tēn patrǭan eleutherian ephylaxe, kai tēn tōn progonōn eugeneian akēranon dietērēse, kai ou symmetedale tǭ chairǭ tēn gnōmēn, oude tais symphobais ēkolouthei hē tōn tropōn enallagē, oude kathaper chroan enēllaxe tēn proairesin, alla kai ton bion ameipsas, kai ex eleutherias eis douleian metapedōn, epi tēs proteras drēreisto gnōmēs., kai legōn hotioun kai prattōn, prolampousan eiche tēn aidō tǭ metōpǭ. Toutou charin kai par- ᾿autika timēs haxkasēs axioutai, kai tēs despotikēs oikias tous oiakas encheirixetai. Kai tois men despokais tēn eunoian, tois de homodoulois tēn epieikeian dieteles prospherōn. Kai peri tous tetimēchotas eugnōmōn ginomenos, tōn ethynomenōn epoieito tēn prosēkousan epimeleian. Kai hēn toutois kakeinois eperastos. Symmetron gar tę̄ aretę̄ tēn charin theothen edecheto, mallon de pollaplasious tōn ponōn edrepeto tous karpous. Dia touto hosa autos epoiei, Kyrios euōdou an tais cheroin autou. ᾿Alla palin hauton enteuthen heteros diedexato klydōn, kai tēn tēs douleias trichymian chalepōtera palin exedexato zalē " kai to men elipen hauton chyma., to hoe chatelade. Kai dia tosoutōn kymatōn kai pneumatōn hodeuōn, adaptiston to skaphos diesōsen. o Hēin, hōs eirētai? neos tę̄ akmę̄ tēs hēlikias kosmoumenos, hoion ti anthos arti tōn kalychōn pontas, kai stephanou dikēn pareian tainiountas " aiglēn hōras aphieis, kosmiotēti memigmenēn, eleutherią kekramenēn " aidō tois metōpois echōn Tauth᾽ hē despoina diēnekōs horōsa, deon ōpheleian enteuthen arysasthai, eis to tēs akolasias barathron enepesen. Hōs de tę̄ hylę̄ tēs theōrias endothen tēs epithymias hē phlox eis hypsos ēgeireto, kai ho logismos parautika ton spinthēra mē chatasdesas, megistēn hysteron tēn pyran genomenēn ouketi ischye sdesai, kēnichauta symmachon tēn anaideian ekeinē lathousa, sagēneuein logois epeirathē ton neon. Hōs hoe Ho chreitton ephanē tōn diktyōn to thērama, kai rhądiōs kai hous potniōmenē prosēnenke logous hetairichous kai hēdonę̄ chechrōsmenous, apēlthon apraktoi kai anonētoi, tēnikauta loipon tois logois errhōsthai phrasasa, ergǭ prospherei tēn peiran, kai symmachon ladousa tōn thalamōn tēn erēmian, katechei ton neon, doulon auton tōn pathōn, alla ou despotēn nomisasa. Ho de tę̄ men tōn anthrōpōn ouk etharrhēsen erēmią, ton de pantachou paronta ophthalmon etheasato kai oute tēn douleian epi noun eladen, oute tēn ekeinēs edeise despoteian, oute tēs symphoras to megethos, hēs hypemeine, logisamenos, epheinai tas tōn kathōn ēthelēsen hēneas, hōs oudenos ephorōntos ta anthrōpina, kai poinēn apaitountos tous adikein proairoumenous. ᾿All᾽ antetaxe ton logismon kai douleią, kai despoteią, kai biou metadolę̄, kai epithnmias hormę̄, kai hēlikią pyrpoloumenę̄, kai logois pithanois kai kōtilois doulǭ para despoinēs prospheromenois, kai katēgorōn erēmią, kai prosdokōmenę̄ sykophantią, kai myriais enteuthen symphorais phyomenais. Kai prōton tois tēs douleias nomois kairein eipōn, kai tēn tou symooulou kai didaskalou taxin analadōn, ginetai sōphrosynēs synēgoros, kai akolasias katēgoros. Kai tę̄ presbyterą ho neos, kai tę̄ despoinę̄ doulos, kai tę̄ andri sphnezeugmenę̄, kai tēn epithymian ennomōs anapimplanai dynamenę̄, ho gamou zygon oudepō dexamenos, alla sphodras dechomenos tēs epithymias tas prosdolas, peri sōphrosygēs prospherei parainesin. hyLxion de kai autōn echeipsōn tōn hierōn tou sōphronos akousai rhēmatōn.
… who had ruled in a dream. Having paid such penalties for his dreams, Joseph was taken to Egypt and sold again to Potiphar, who was the king's chief cook. But even there he kept his ancestral freedom and preserved the nobility of his forefathers untouched; he did not change his mind with his circumstances, nor did a change of character follow his misfortunes, nor did he change his choice as one changes color; but though he had exchanged his way of life and fallen from freedom into slavery, he stood firm in his former mind, and whatever he said or did, he had modesty shining on his forehead. For this reason he was at once counted worthy of all honor and entrusted with the tillers of his master's house. He continued to show goodwill to his masters and kindness to his fellow slaves; grateful to those who honored him, he took fitting care of those he directed, and was beloved by both. For he received from God grace proportionate to his virtue, or rather reaped fruits many times greater than his labors. That is why whatever he did, the Lord prospered in his hands. But from there another surge took him up again, and a harsher storm received him after the tempest of slavery; one wave left him and another overtook him. Yet travelling through so many waves and winds, he kept his ship from sinking. He was, as has been said, young, adorned with the prime of his age, like a flower just bursting from its buds, … and like a wreath binding his cheeks; giving off the radiance of beauty mixed with decency and blended with freedom; having modesty on his brow … His mistress, seeing these things continually, when she should have drawn benefit from them, fell into the pit of licentiousness. And when, with the sight as fuel, the flame of desire rose high within her, and her reason, not quenching the spark at once, was no longer able later to quench the pyre that had grown so great, she then took shamelessness as her ally and tried to net the young man with words. But when the quarry proved stronger than the nets, and the words she offered, … entreating him, courtesan-like and colored with pleasure, went away ineffective and useless, she then bade farewell to words and made the attempt by deed, and taking the solitude of the chambers as her ally, she seized the young man, thinking him a slave of the passions and not their master. But he did not trust the absence of people, but beheld the eye that is present everywhere; and he gave no thought to his slavery, nor feared her mastery, nor, reckoning the greatness of the misfortune he had endured, was he willing to let go the reins of the passions, as though no one watched over human affairs and demanded punishment from those who choose to do wrong. He set his reason against slavery, against mastery, against the change of his life, against the rush of desire, against an age on fire, against the persuasive and wheedling words offered by a mistress to a slave, against the absence of accusers, against the slander he could expect, and against the countless misfortunes that would grow from it. And first, bidding farewell to the laws of slavery and taking up the rank of counsellor and teacher, he became the advocate of chastity and the accuser of licentiousness. The young man to the older woman, the slave to his mistress, the one who had not yet received the yoke of marriage, though he felt the strong attacks of desire, to the woman yoked to a husband and able to satisfy her desire lawfully, offered an exhortation to chastity. It is worth hearing the very holy words of the chaste man.
8.6PG 83
ε Εἰ ὁ κύριός μου, φησὶν, οὐ γινώσκει οὐδὲν δι᾽ ἐμὲ ἐν τῷ οἴκῳ αὑτοῦ, καὶ πάντα ὅσα ἐότὶν αὐτοῦ δέδω-. κεν εἰς τὰς χεῖράς μου, καὶ οὐκ ὑπάρχει ἐν τῇ οἱ» κί ταύτῃ, οὐδὲ ὑφεξαιρεῖται οὐδὲν ἐμοῦ πλὴν 6ο., διὰ τὸ σὲ γυναῖκα αὐτοῦ εἶναι, καὶ πῶς ποιήσω τὸ ῥῆμα τὸ πονηρὸν τοῦτο; Ἡμαρτηκὼς ἔσομαι ἐναντίον τοῦ Θεοῦ. » Θὺ βλέπειφ, φησὶν, ὃν βλέπω" αὺ μὲν γὰρ μεθύεις τῷ πάθει, ἐγὼ δὲ ταύτην οὐκ ἐδεξάμην τὴν μέθην, ἀλλ᾽ ὁρῶ τὸν τοῦδε τοῦ παντὸς ΙΚυδερνήτην, ὁρῶντα τῶν γινομένων ἕχαστον. Οὗ γὰρ ἐπέχουσιν ἐκεῖνον τὸν ὀφθαλμὸν ἃ βούλεται θεω» Ρεῖν ὄροφος καὶ τοῖχος, καὶ θύραι κεκλεισμέναι " οὐδὲ τῆς νυκτὸς τὸ ζοφῶδες ἐμπόδιον γίνεται τῇ θεωρίᾳ. Οἶδεν οὗτος σαφῶς καὶ τὰ τῆς διανοίας χυήμαᾶτα, καὶ πρὸ τῶν ὠδίνων τοὺς λόγους ἔτι χυομένους ἀχριδῶς θεωρεῖ. Τοῦτον ὁρῶν δειμαίνω καὶ δέδοικα, καὶ ὑδρίσαι τὸν γάμον οὐκ ἀνέχομαι, τῆς φύσεως τὴν πηγὴν, τῆς εἰς τὸν βίον εἰσόδον τὴν θύραν, δι᾽ ὅν οὐκ ἐπέλιπε τῶν ἀνθρώπων τὸ γένος, ὃς οὐκ ἐᾷ δδεσθῆναι τῷ θανάτῳ τὴν φύσιν, ἀλλὰ νικᾷ φυτουργίᾳ τὰς τοῦ τέμνοντος χεῖρας, καὶ περιγίνεται μιμεῖται μετὰ τὴν τοῦ χειμῶνος λῃστείαν ἀναφαινόμενον, καὶ τὰ ὑπὸ ἐχείνου γυμνούμενα πάλιν ἀμφιεννύντα, Ἐδέξω ζυγὸν, ὦ γύναι στέργε τὸν ζυγόν. μὴ διαῤῥήξῃς τὴν ζεύγλην, μηδὲ τὰ ἐκτὸς πῆς γεωργίας ἕλκειν ἐτάχθης τὸ ἄροτρον. Μὴ ἀτιμάσῃς γαμηλίους νόμους, καὶ φύσεως ὄρους, μηδὲ ἀξσπόζειν ἐτάχθης, μὴ γένῃ δούλη τῶν ἡδονῶν, μὴ χαθυδρίσῃς τῇ πονηρᾷ ταύτῃ δουλείᾳ τὴν δεσποτείαν" μὴ τὰς ἀνδραποδώδεις ἐπιθυμίας κυρίας τῆς ψυχῆς ἀποφήνῃς, μηδὲ ἐναλλάξῃς τὴν τάξιν, μηδὲ ἀφέλῃ τὴν ἡγεμονίαν τῶν λογισμῶν, μηδὲ τὰς ἡνίας ἐγχειρίσῃς τοῖς πάθεσιν. Ἐγὼ μὲν οὖν καὶ σὲ βούλομαι τοῦ πάθους ἐλευθέραν γενέσθαι. Εἰ δὲ οὐ πείθῃ, οὐδὲ θέλεις ἀπαλλαγῆναι τῆς μέθης, ἀλλ᾽ ἐγὼ πα ρανομεῖν οὐκ ἀνέξομαι " τὸ σῶμα γὰρ δοῦλος, ἀλλ᾽ οὐ τὴν Ψυχὴν ἐγενόμην. Μυσάττομαι δὲ καὶ ἄλλως τὸ τοῦ πράγματος ἄδικον. Πολλὰς ὑμῖν εὐεργεσίας ὀφείλων, ὦ κεκτημένη, οὐκ ἀνέξομαι τοῖς ἐναντίοις τὸν δεσπότην ἀμείψασθαι ἀργυρώνητος γὰρ ὧν, τῶν οἰχογενῶν προτετίμημαι" καὶ χθὲς καὶ πρώην εἰσελθὼν εἰς τὴν ὑμετέραν οἰκίαν, ἀπάντων τὰς ἡνίας ἐδεξάμην" ἁπάντων με τῶν κατὰ τὴν οἰκίαν κηδεμόνα χεχειροτόνηχεν ὁ δεσπότης, καὶ τὸν νεώνητον ἄνδρα ἡγεμονεύειν ἀπάντων ἐχέλευσςε " σὲ μόνην εἴσω τῶν ὄρων τῆς δεσποτείας πεποίηκε, τοῦ γάμον τοὺς νόμους αἰδούμενος. Ποίοις τοίνυν ὀφθαλμοῖς ἴδω τὸν οὕτω τετιμηχότα, τοιούτοις αὐτὸν ἀμευ» ψάμενος; Βδελυρὸν, ὦ κεκτημένη, καὶ λίαν βδελυρὸν, λήθη χαρίτων καὶ εὐεργεσιῶν ἀμνημοσύνη χαλεπώτερον δὲ τούτων καὶ λίαν παγχάλεπον ἀδικία, καὶ ἀδικία τοιαύτη κατ᾽ εὐεργέτου γινομένη. Φυλάττειν, οὐ κλέπτειν ἐτάχθην τοῦ δεσπότου τὰ κτήματα. Οὐ γίνομαι λῃστὴς ἀντὶ φύλαχος ἀσφαλοῦς - οὐκ ἄπτομαι τῶν ἔξω τῆς ἐμῆς δεσποτείας μεμενηχότων, οὐδὲ μιμοῦμαι ᾿Αδὰμ τὸν προπάτορα, ὅς τῶν φυτῶν λαδὼν ἁπάντων τὴν ἐξουσίαν, εἰς ἐκεῖνο τὴν χεῖρα ἐξέτεινεν, ὅπερ ἐκτὸς τῆς αὐτοῦ δεσποτείας ἐτύγχανε, καὶ τοῦ ἑνὸς ἐπιθυμήσας τῶν ἁπάντων ἐξέπεσε.
e Ei ho kyrios mou, phēsin, ou ginōskei ouden di᾽ eme en tǭ oikǭ hautou, kai panta hosa eotin autou dedō-. ken eis tas cheiras mou, kai ouk hyparchei en tę̄ hoi» ki tautę̄, oude hyphexaireitai ouden emou plēn 6o., dia to se gynaika autou einai, kai pōs poiēsō to rhēma to ponēron touto? Hēmartēkōs esomai enantion tou Theou. » Thy blepeiph, phēsin, hon blepō" au men gar methyeis tǭ pathei, egō de tautēn ouk edexamēn tēn methēn, all᾽ horō ton toude tou pantos IKydernētēn, horōnta tōn ginomenōn hechaston. Hou gar epechousin ekeinon ton ophthalmon ha bouletai theō» Rein orophos kai toichos, kai thyrai kekleismenai " oude tēs nyktos to zophōdes empodion ginetai tę̄ theōrią. Oiden houtos saphōs kai ta tēs dianoias chyēmaata, kai pro tōn ōdinōn tous logous eti chyomenous achridōs theōrei. Touton horōn deimainō kai dedoika, kai hydrisai ton gamon ouk anechomai, tēs physeōs tēn pēgēn, tēs eis ton bion eisodon tēn thyran, di᾽ hon ouk epelipe tōn anthrōpōn to genos, hos ouk eą ddesthēnai tǭ thanatǭ tēn physin, alla niką phytourgią tas tou temnontos cheiras, kai periginetai mimeitai meta tēn tou cheimōnos lę̄steian anaphainomenon, kai ta hypo echeinou gymnoumena palin amphiennynta, Edexō zygon, ō gynai sterge ton zygon. mē diarrhēxę̄s tēn zeuglēn, mēde ta ektos pēs geōrgias helkein etachthēs to arotron. Mē atimasę̄s gamēlious nomous, kai physeōs orous, mēde axspozein etachthēs, mē genę̄ doulē tōn hēdonōn, mē chathydrisę̄s tę̄ ponērą tautę̄ douleią tēn despoteian" mē tas andrapodōdeis epithymias kyrias tēs psychēs apophēnę̄s, mēde enallaxę̄s tēn taxin, mēde aphelę̄ tēn hēgemonian tōn logismōn, mēde tas hēnias encheirisę̄s tois pathesin. Egō men oun kai se boulomai tou pathous eleutheran genesthai. Ei de ou peithę̄, oude theleis apallagēnai tēs methēs, all᾽ egō pa ranomein ouk anexomai " to sōma gar doulos, all᾽ ou tēn Psychēn egenomēn. Mysattomai de kai allōs to tou pragmatos adikon. Pollas hymin euergesias opheilōn, ō kektēmenē, ouk anexomai tois enantiois ton despotēn ameipsasthai argyrōnētos gar hōn, tōn oichogenōn protetimēmai" kai chthes kai prōēn eiselthōn eis tēn hymeteran oikian, apantōn tas hēnias edexamēn" hapantōn me tōn kata tēn oikian kēdemona checheirotonēchen ho despotēs, kai ton neōnēton andra hēgemoneuein apantōn echeleusse " se monēn eisō tōn orōn tēs despoteias pepoiēke, tou gamon tous nomous aidoumenos. Poiois toinyn ophthalmois idō ton houtō tetimēchota, toioutois auton ameu» psamenos? Bdelyron, ō kektēmenē, kai lian bdelyron, lēthē charitōn kai euergesiōn amnēmosynē chalepōteron de toutōn kai lian panchalepon adikia, kai adikia toiautē kat᾽ euergetou ginomenē. Phylattein, ou kleptein etachthēn tou despotou ta ktēmata. Ou ginomai lę̄stēs anti phylachos asphalous - ouk aptomai tōn exō tēs emēs despoteias memenēchotōn, oude mimoumai ᾿Adam ton propatora, hos tōn phytōn ladōn hapantōn tēn exousian, eis ekeino tēn cheira exeteinen, hoper ektos tēs autou despoteias etynchane, kai tou henos epithymēsas tōn hapantōn exepese.
"If my master," he says, "because of me knows nothing in his house, and has given everything he has into my hands, and there is nothing in this house, nor is anything kept back from me except you, because you are his wife, how then shall I do this wicked thing? I shall have sinned before God." You do not see, he says, the one I see. For you are drunk with passion, but I have not taken this drunkenness; I see the Pilot of this universe, who sees each thing that happens. Roof and wall and closed doors do not hold back that eye from what it wishes to behold, nor does the darkness of night hinder its sight. He knows clearly even the offspring of the mind, and sees precisely words still being conceived before they are born. Seeing him, I am afraid and fear, and I will not insult marriage, the spring of nature, the door of entrance into life, through which the human race has not failed, which does not let nature be quenched by death, but overcomes by planting the hands of the one who cuts down, and prevails, imitating … appearing after the robbery of winter and clothing again what it stripped. You have received a yoke, woman: love the yoke. Do not break the yoke-strap, nor … you were appointed to draw the plough … of husbandry. Do not dishonor the laws of marriage and the bounds of nature; you were not appointed to … ; do not become a slave of pleasures; do not insult your mastery by this wicked slavery; do not make slavish desires masters of the soul, nor reverse the order, nor take away the rule of the reasonings, nor hand over the reins to the passions. I wish you too to become free of the passion. But if you are not persuaded and will not be rid of the drunkenness, I will not consent to break the law; for I became a slave in body, not in soul. And besides, I abhor the injustice of the thing. Owing you many benefits, my lady, I will not repay my master with the opposite; for though bought with silver, I have been preferred to those born in the house; and having come into your house only yesterday and the day before, I received the reins of everything; the master has appointed me guardian of all that is in the house and has bidden the newly bought man to rule over all; you alone he has kept within the bounds of his own mastery, out of respect for the laws of marriage. With what eyes, then, shall I look at the one who honored me so, if I repay him like this? Loathsome, my lady, very loathsome is forgetfulness of favors and failure to remember benefits; but more grievous than these and very grievous indeed is injustice, and such injustice done to a benefactor. I was appointed to guard my master's possessions, not to steal them. I will not become a robber instead of a safe guard; I do not touch what has remained outside my authority, nor imitate Adam our forefather, who, having received authority over all the plants, stretched out his hand to the one thing that was outside his authority, and by desiring the one fell from all.
8.7PG 83
Τοιαῦτα ὁ δοῦλος ἐκεῖνος πρὸς τὴν πονηρὰν δέσποιναν ἐχείνην διέξεισι καὶ οὔτε ἡ δουλεία αὐτὸν ἐλωδήσατο, οὔτς τῆς δεσποίνης ἡ πονηρία " μᾶλλον δὲ καὶ ἔδειξεν ἑαυτὸν, ὥσπερ χρυσὸν ἣ λίθον λαμπρότερον Ἐπειδὴ δὲ λέγων οὐκ ἔπεισε, καὶ βιασθεὶς ἀπέφυγε, καὶ τὸ ἱμάτιον ῥίψας γυμνὸς ἀπεπήδησε, μόνην ἔχων τῆς σωφροσύνης τὴν ἀμπεχόνην. Οὐ γὰρ ἧσχύνετο, καθάπερ ᾿Αδὰμ μετὰ τὴν παράδασιν, ἀλλ᾽ ἣν εἶχεν ἐκεῖνος πρὸ τῆς παραθδάσεως διάθεσιν περὶ τὴν γύμνωσιν τοῦ σώματος, ταύτην ἔχων οὗτος ἐξελήλνθε. Τηνικαῦτα συκοφαντεῖ μὲν ἐκείνη, καὶ πείθει τὸν ἄνδρα, καὶ σωφροσύνης ἐπίδουλον καλεῖ τὸν τῆς σωφροσύνης πρόμαχον" ὁ δὲ σιγῶν δέχεται τοῦ δεσπότον τὴν ψῆφον, καὶ οὐκ ἀνέχεται τῆς δεσποίνης γυμνῶσαι τὴν πονηρίαν " ἀλλ᾽ εἴλετο βεδαιῶσαι τῇ σιγῇ τὴν συκοφαντίαν, ἣ τὴν τῆς ἐπιδουλῇῆς ἐξηγήσασθαι τραγῳδίαν, καὶ δεσποτικὴν προφανῶς ἀκολασίαν ἐλέγξαι. Συμθουλὴν μὲν γὰρ, ἣν ἔδει, προσήνεγκε" γραφὴν δὲ τὴν οὖσαν οὐκ εἰσήνεγκεν" ἀλλ᾽ ὥσπερ ἐρήμην ἁλοὺς, καὶ τῷ δικάζοντι μὴ συμπαρὼν, μηδὲ τῆς κατηγορίας ἀκούων, τὴν ἐξενεχθεῖσαν τιμωρίαν ἐδέξατο, καὶ τὸ δεσμωτήριον ᾧκει, καὶ τοῖς κακούργοις συνεδεσμεῖτο, καὶ πάντα γενναίως ἔφερε τὰ δεινά. Καὶ τὸ πυκνὸν τῶν συμφορῶν καὶ ἐπάλληλον, τὴν τῆς ψυχῆς οὐκ ἐλήστευσε ῥώμην, οὐδὲ τὴν ἀνδρείαν αὐτῆς εἰς δειλίαν μετέδαλε. Τοσαύτην δὲ εἶχε κὰν τοῖς δεινοῖς εὖφροσύνην καὶ θυμηδίαν, ὡς καὶ τοὺς ἄλλους δεσμώτας μᾶνος διετέλει. Τεχμηριοῖ γὰρ πολλάκις τὴν τῆς ψυχῆς διάθεσιν τῶν προσώκων ἡ θέσις, καὶ συνδιατίθεται τοῖς τῆς ἐννοίας κινήμασιν, οὐ χρόα μόνον προσώπου, ἀλλὰ καὶ κίνησις ὀφθαλμῶν, καὶ ὀφρύων συναγωγή τε καὶ ἄνεσις. Καὶ τὴν μὲν τοῦ θυμοειδοῦς ἐπανάστασιν, τὸ βλοσυρὸν τῶν ὀφθαλμῶν ἐπισημαίνει, τὸ δὲ χαλαρὸν τῆς ἀθυμίας, αἱ τῶν βλεφάρων τὸ μειδίαμα " τὰς δεϊφροντίδας, ἢ τῶν ὀφρύων κατὰ τὸ μέσον αἰνἔττεται σύνοδος " τὸν δὲ τῦφον, ἧ τούτων αὐτῶν ἐπὶ τὸ ἄνω χαμπυλοειδὴς ἀναχώρησις. Ἐπειδὴ τοίνυν τὰ πλεῖστα τῶν τῆς ψυχῆς κινημάτων ἐν τοῖς προσώποις παραδηλοῦται, ὁ θαυμάσιος ἐκχεῖνος ἀθλητὴς, οἷόν τισιν ἀγγέλοις τῆς ψυχῆς χρώμενος τοῖς προσώποις, τοὺς ἀθυμοῦντας διετέλει ψυχαγωγῶν. Καί ποτε θεασάμενος δύο τοῦ βασιλέως οἰκέτας ἀθύμως διαχειἁμαρτημάτων γάρ τινων ἕνεκεν ἐκεῖσε χαθείρχθησαν" ἀμφοῖν πρόσεισι, καὶ πυνθάνεται, καὶ τῆς ἀθυμίας τὴν αἰτίαν ἀνερευνᾷ. ΓΆνθρωπος τοσαύταις περιχλυζόμενος συμφοραῖς, ἀπόγονος μὲν τοῦ ᾿Αὔραἀμ, ἔκγονος δὲ τοῦ Ἰσαὰκ, υἱὸς δὲ τοῦ Ἰαχὼθ, πάντῶν αὐτῶν προσφιλέστατος, φωτὸς δίκην ὁρώμενος, ἀφορμὴ θυμηδίας ὑπάρχων, εἰς δουλείαν μεταπεσὼν, καὶ ταύτην ὑπομείνας τὴν συμφορὰν, οὗ βαρδάρων τινῶν ἀγρίων δορνάλωτον εἰληχότων, ἀλλὰ ἀδελφῶν φθόνῳ δεδουλευχότων, καὶ οὐδὲ ἀδικίαν τινὰ δεικνύντων, ἀλλὰ τοὺς ὀνείρους ἐφόδιον εἰς δυσμέγειαν εἰληφότων, οὐδὲν τούτων εἰς διάνοιαν λαμ-ὀάνων, οὐδὲ τὰ μετὰ τὴν δουλείαν συμδεδηχότα, καὶ τοὺς ὑπὲρ σωφροσύνης ἀγῶνας, καὶ τὴν μετὰ νίκην καταδίκην, καὶ τὴν ἀντὶ στεφάνων τιμωρίαν, καὶ ἀντὶ ἀναῤῥήσεων δεσμωτήριον, προσἧει τοὺς ἄλλους ἀθυμοῦντας παρηγορῶν, καὶ τῶν συνδεσμωτῶν ἐπυνθάνετο, λέγων " « Τί ὅτι τὰ πρόσωπα ὑμῶν σκυθρωπὰ σήμερον; » Τῶν δὲ φησάντων ὀνείρους ἑωρακέναι, καὶ τῇ τῆς ἑρμηνείας ἀγνοίᾳ χυχᾶσθαι τὸν λογισμὸν, οὐκ ἐθρήνησεν ὁ θεῖος ἀκεῖνος ἀνὴρ τῶν ὀνείρων ἀκούσας, οὐδὲ ὠλοφύρατο τῶν οἰκείων ἀναμνησθεὶς συμφορῶν, οὐδὲ ἀφῆκε δάκρυον ῳδίαν εἰς μέσον παρήγαγε " μᾶλλον δὲ οὐκ ἐγέλασε μέγα, ὀνείρων ἀκούσας, ὧν τὸ ψεῦδος τέως προφανὲς ἐθεώρει, οὐδὲ ἔφησε πρὸς τοὺς δεσμώτας ἐκεί)ους ᾿Αγνοεῖτε τῶν ὀνείρων, ὡς ἔοικεν, ὦ φίλοι, τὸ ψεῦδος, ἀπεέρατοι τῆς τούτων ἀπάτης, ὡς εἰκὸς, ὑπάρχοντες, τὴν τούτων ἑρμηνείαν
Toiauta ho doulos ekeinos pros tēn ponēran despoinan echeinēn diexeisi kai oute hē douleia auton elōdēsato, outs tēs despoinēs hē ponēria " mallon de kai edeixen heauton, hōsper chryson hē lithon lamproteron Epeidē de legōn ouk epeise, kai biastheis apephyge, kai to himation rhipsas gymnos apepēdēse, monēn echōn tēs sōphrosynēs tēn ampechonēn. Ou gar hēschyneto, kathaper ᾿Adam meta tēn paradasin, all᾽ hēn eichen ekeinos pro tēs parathdaseōs diathesin peri tēn gymnōsin tou sōmatos, tautēn echōn houtos exelēlnthe. Tēnikauta sykophantei men ekeinē, kai peithei ton andra, kai sōphrosynēs epidoulon kalei ton tēs sōphrosynēs promachon" ho de sigōn dechetai tou despoton tēn psēphon, kai ouk anechetai tēs despoinēs gymnōsai tēn ponērian " all᾽ eileto bedaiōsai tę̄ sigę̄ tēn sykophantian, hē tēn tēs epidoulę̄ēs exēgēsasthai tragǭdian, kai despotikēn prophanōs akolasian elenxai. Symthoulēn men gar, hēn edei, prosēnenke" graphēn de tēn ousan ouk eisēnenken" all᾽ hōsper erēmēn halous, kai tǭ dikazonti mē symparōn, mēde tēs katēgorias akouōn, tēn exenechtheisan timōrian edexato, kai to desmōtērion hǭkei, kai tois kakourgois synedesmeito, kai panta gennaiōs ephere ta deina. Kai to pyknon tōn symphorōn kai epallēlon, tēn tēs psychēs ouk elēsteuse rhōmēn, oude tēn andreian autēs eis deilian metedale. Tosautēn de eiche kan tois deinois euphrosynēn kai thymēdian, hōs kai tous allous desmōtas manos dietelei. Techmērioi gar pollakis tēn tēs psychēs diathesin tōn prosōkōn hē thesis, kai syndiatithetai tois tēs ennoias kinēmasin, ou chroa monon prosōpou, alla kai kinēsis ophthalmōn, kai ophryōn synagōgē te kai anesis. Kai tēn men tou thymoeidous epanastasin, to blosyron tōn ophthalmōn episēmainei, to de chalaron tēs athymias, hai tōn blepharōn to meidiama " tas deïphrontidas, ē tōn ophryōn kata to meson ainettetai synodos " ton de typhon, hē toutōn autōn epi to anō champyloeidēs anachōrēsis. Epeidē toinyn ta pleista tōn tēs psychēs kinēmatōn en tois prosōpois paradēloutai, ho thaumasios ekcheinos athlētēs, hoion tisin angelois tēs psychēs chrōmenos tois prosōpois, tous athymountas dietelei psychagōgōn. Kai pote theasamenos dyo tou basileōs oiketas athymōs diacheiamartēmatōn gar tinōn heneken ekeise chatheirchthēsan" amphoin proseisi, kai pynthanetai, kai tēs athymias tēn aitian anereuną. GAnthrōpos tosautais perichlyzomenos symphorais, apogonos men tou ᾿Auraam, ekgonos de tou Isaak, huios de tou Iachōth, pantōn autōn prosphilestatos, phōtos dikēn horōmenos, aphormē thymēdias hyparchōn, eis douleian metapesōn, kai tautēn hypomeinas tēn symphoran, hou bardarōn tinōn agriōn dornalōton eilēchotōn, alla adelphōn phthonǭ dedouleuchotōn, kai oude adikian tina deiknyntōn, alla tous oneirous ephodion eis dysmegeian eilēphotōn, ouden toutōn eis dianoian lam-oanōn, oude ta meta tēn douleian symdedēchota, kai tous hyper sōphrosynēs agōnas, kai tēn meta nikēn katadikēn, kai tēn anti stephanōn timōrian, kai anti anarrhēseōn desmōtērion, prosēei tous allous athymountas parēgorōn, kai tōn syndesmōtōn epynthaneto, legōn " « Ti hoti ta prosōpa hymōn skythrōpa sēmeron? » Tōn de phēsantōn oneirous heōrakenai, kai tę̄ tēs hermēneias agnoią chychasthai ton logismon, ouk ethrēnēsen ho theios akeinos anēr tōn oneirōn akousas, oude ōlophyrato tōn oikeiōn anamnēstheis symphorōn, oude aphēke dakryon ǭdian eis meson parēgage " mallon de ouk egelase mega, oneirōn akousas, hōn to pseudos teōs prophanes etheōrei, oude ephēse pros tous desmōtas ekei)ous ᾿Agnoeite tōn oneirōn, hōs eoiken, ō philoi, to pseudos, apeeratoi tēs toutōn apatēs, hōs eikos, hyparchontes, tēn toutōn hermēneian
Such things that slave said to that wicked mistress; and neither slavery harmed him nor his mistress's wickedness; rather he showed himself brighter than gold or a precious stone. And when speaking did not persuade her and he was forced, he fled, and throwing off his garment leaped away naked, having only chastity as his clothing. For he was not ashamed, like Adam after the transgression, but went out with the disposition toward the nakedness of the body that Adam had before the transgression. Then she slanders him, persuades her husband, and calls the champion of chastity a plotter against chastity; and he receives his master's sentence in silence and will not expose his mistress's wickedness, but chose rather to confirm the slander by silence than to recount the tragedy of the plot and openly convict his mistress's licentiousness. For he gave her the counsel he should have given, but did not bring the indictment that was true; but as though condemned by default, not present before the judge nor hearing the accusation, he received the punishment pronounced, lived in the prison, was bound with criminals, and bore all the hardships nobly. The thick succession of misfortunes did not rob his soul of its strength nor change its courage into cowardice. He had such cheerfulness and gladness even in hardships that he kept on cheering the other prisoners. For often the set of the face shows the disposition of the soul, and not only the color of the face but also the movement of the eyes and the drawing together and relaxing of the eyebrows follow the movements of the mind. The grim look of the eyes signals the rising of the spirited part; … the slackness of despondency …; the meeting of the brows at the middle hints at cares; and their curved withdrawal upward, at pride. Since, then, most movements of the soul are shown in faces, that wonderful athlete, using faces as messengers of the soul, kept consoling the despondent. And once, seeing two of the king's servants in low spirits (for they had been shut up there for certain offences), he went to both, asked them, and searched out the cause of their despondency. A man flooded by so many misfortunes, a descendant of Abraham, grandson of Isaac, son of Jacob, the dearest of them all, looked upon like light, a source of cheer, who had fallen into slavery and endured this misfortune, not at the hands of savage barbarians who had taken him captive, but enslaved by the envy of his brothers, who could not show any wrong in him but took his dreams as a pretext for ill will: taking none of this into his mind, nor what happened after his slavery, the contests for chastity, the condemnation after victory, punishment instead of crowns and prison instead of proclamations, he went to console the other despondent men and asked his fellow prisoners: "Why are your faces sad today?" And when they said they had seen dreams and their minds were troubled by not knowing the interpretation, that divine man did not lament on hearing of dreams, nor wail remembering his own misfortunes, nor shed a tear, nor bring forward the tragedy of his own life; nor rather did he laugh loudly on hearing of dreams whose falsehood he saw plainly so far, nor say to those prisoners: "You do not know, it seems, my friends, the falsehood of dreams, being, as is likely, without experience of their deceit; their interpretation …
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ποθεῖτε " ἐγὼ δὲ τὴν πεῖραν ἔχων διδάσκαλον, χαταγε ὑμᾶς τούτων παρεγγνῶ " οὐδὲν γὰρ οὗτοι μη- ΄ νύουσιν ἀληθὲς, ἀλλὰ τἀναντία πάντα τῇ ἀληθείᾳ προλέγουσιν. Ἥλπισα τῶν ἀδελφῶν ἡγεμονεύσειν, καὶ τῆς πατρῴας ἄρξειν οἰκίας, ὀνείροις ποτὲ πιστεύσας ἐγώ" καὶ οὐ μόνον τῆς ἡγεμονίας οὐκ ἔτυχον, ἀλλὰ καὶ τῆς ἐλευθερίας ἐκπεσὼν, δοῦλος ὁ ταλαίπωρος ἐγενόμην. Καὶ οὐδὲ δουλεύων ἐξ οὐρίων ἠνέχθην, ἀλλὰ κἀνταῦθα μυρίαις περιπεσὼν τριχυμίαιφ, δεσμωτήριον οἰκεῖν ἀναγκάζομαι. Μὴ τοίνυν ὑμᾶς ταραττέτωσαν αἱ νυχτεριναὶ φαντασίαι" ἀληθείας πόῤῥω τυγχάνει τῶν ὀνείρων τὸ γένος. Οὐδὲν "οὐτων οὐκ εἶπεν, οὐκ ἐνενόησεν ὁ γενναῖος ἐκεῖνος ἀνὴρ, ἀλλά φησι πρὸς αὐτούς " « Οὐκὶ διὰ τοῦ Θεοῦ ἡ διασάφησις αὐτῶν ἐστιν; ᾿Απαγγείλατε οὖν μοι. » Καὶ πανταχοῦ τὸ θεῖον ὄνομα περιφέρει, καὶ τούτῳ τήν τε Ψυχὴν ὁμοῦ καὶ τοὺς λόγους χατᾶχοσμεῖ. Καὶ Θεοῦ λέγων εἶναι τὴν ἑρμηνείαν, χαταθαῤῥεῖ ταύτης, ἅτε δὴ θεῖον ἑαυτὸν κατασκευάσας νεών. ᾿Απήγγελλον οὖν, ὁ δὲ ἡρμήνενε, καὶ τὰ αἰνιγματώδη καὶ συνεσχιασμένα ἐγύμνου. Καὶ μετὰ τὸ τέλος τῆς ἑρμηνείας, τῷ ἀρχιοινοχόῳ φησίν" ε ᾿Αλλὰ μνῆσθητί μου, ὅταν εὖ σο! γένηται, ὅτι κλοπῇ ἐχλάπην ἐκ γῆς Ἑδραίων, καὶ ὧδε οὐκ ἐποίησα οὐδὲν κακὸν, καὶ ἐνέδαλόν με εἰς τὸν λάκκον τοῦ οἴχου τούτου. » Καὶ οὐδὲ τῆς ἀνάγκης καλεσάσης, τὴν τῶν ἀδελφῶν ἐγύμνωσε πονηρίαν, ἀλλὰ πρόσωπον ὑποδειχνύει τὸ τῆς κλοπῆς δρᾶμα, καὶ τοὺς ἔργῳ δοῦλον πεποιὴ» χότας, λόγῳ παροινεῖν οὐκ ἀνέχεται, ἀλλ᾽ αἰδοῖ τῆς φύσεως δυγχαλύπτει τὴν ἀδικίαν " οὐ μόνον δὲ τὴν τῶν ἀδελφῶν γραφὴν εἰσενεγκεῖν οὐκ ἠθέλησεν, ἀλλ᾽ οὐδὲ τῆς δεσποίνης τὴν πονηρίαν τοῖς ἀγνοοῦσι δήλην πεποίηκε" καὶ τοσαύτην αὐτῇ συνειδὼς λαγνείαν, ἀκολασίαν, ψεῦδος, συκοφαντίαν, ἐπιδουλὴν, τούτων μὲν οὐδὲν εἰς μέσον παρήγαγεν, ἁπλῆν δὲ μόνην ὑπὲρ ἑαυτοῦ τὴν ἀπολογίαν εἰσήνεγκεν " « Ὅτι κλοπῇ, φησὶν, ἐχλάπην ἐκ γῆς ᾿Εδραίων, καὶ ὧδε οὐδὲν κακὸν ἐποίησα, καὶ ἐνέθαλόν με εἰς τὸν λάκκον τοῦ ὀχυρώματος τούτον.» Βλέπε ῥημάτων φιλοσοφίαν, βλέπε διανοίας μεγαλοψυχίαν, βλέπε φρόνημα ἀδούλωτον καὶ ἀκατάπληκτον, βλέπε ψυχὴν τὴν αὐτὴν ἀεὶ, καὶ μήτε ἐν εὐημερίαις ἐπαιρομένην, μῆτε ἐν δυσχλήρίαις ταπεινουμένην, ἀλλὰ πάντα γελῶσαν καὶ τὰ λυπηρὰ τοῦ βίου, καὶ τὰ τερπνὰ, μόνην δὲ ἀρετὴν Τί τοῦτον ἡ τῆς δεσποίνης ἐλυμήνατο βδελυρία: Τί δὲ αὐτὸν ἡ ἐκείνης ξόλαψε πονηρία; Μὴ τοίνυν ὁρίζον βλάδην εἶναι δούλων τῶν δεσποτῶν τὴν μὸχθηρίαν" δυνατὸν γὰρ καὶ πονηροῖς δεσπόταις δουλεύοντα, φυγεῖν παντὶ σθένει τῆς πονηρίας τὴν μίμῆσιν. Ὅτι δὲ οὐ δεσποτεία πονηρίας διδάσκαλος, οὔτε πλοῦτος κακίας δημιουργὸς, βλέπε τοῦτον αὐὖτὸν, τῆς μὲν δουλείας ἀπαλλαττόμενον, καὶ τῆς βασιλείας τὰ δεύτερα λαμθάνοντα, καὶ τοῖς θρόνοις οὐκ Α ἐπαιρόμενον, ἀλλὰ τὴν ἀρχὴν ἠπιότητι καὶ τὴν ἡγεμονίαν κηδεμονίαν δεικνύντα, καὶ τοὺς ἀδελφοὺς ὁρῶντα μὲν φόνον ἀρτύοντας, οὐ φονῶντα δέ" καὶ τῶν μὲν ὀνείρων ἀναμιμνησχόμενον, τοῦ δὲ φθόνοῦ «ὧν ὀνείρων ἐπιλανθανόμενον. Ὁ μὲν γὰρ λιμὸς τοὺς ἀδελφοὺς εἰς τὴν Αἴγυπτον εἴλκυσεν, ἡ δὲ χρεία προσοἱ δὲ πολεμηθέντες ὄνειροι, διὰ τῶν ἐκιθουλευσάντων τὸ πέρας ἐλάμδανον. Καὶ οἱ τῶν ὀνείρων χάριν τὸν πον οἱ ὄνειροι, τῇ πράσει τὴν προσκύνησιν κατεσκεύασαν. Πραθεὶς γὰρ, ἐδούλευσε "δουλεύσας, τὴν τῆς δεσποίνης ἀκολᾳσίαν ἐμίσησε " μισήσας, συκοφαντίαν ὑπέμεινε" συχοφαντηθεῖς, δεσμωτήριον ᾧκησε" καθειρχθεὶς, τοῖς τοῦ βασιλέως οἰκέταις τοὺς ἐνεῖίρους ἡρμήνευσεν. Ἐκεῖθεν γίνεται γνώριμος τῷ βασιλεῖ, ἀπαλλάττει θορυδούμενον ὑπ᾽ ὀνείρων " καὶ σαφῶς ἑρμηνεύσας, καὶ τὸ πρακτέον δυμθουλεύσας, χειροτονεῖται λοιπὸν ὧν συνεξούλευσεν οἶκονόμος. Κεράννυσι τῇ φορᾷ τῶν καρπῶν τὴν προσδοκωμένην τῆς γῆς ἀχαρπίαν, καὶ τὴν φὐετηρίαν φυλάττει φάρμακον τῷ λιμῷ " καὶ γίνεται: τροφεὺς, οὐκ Αἰγυπτίων μόνον, ἀλλὰ καὶ τῶν ἀδελφῶν, οἵ τροφὴν αὐτὸν
potheite " egō de tēn peiran echōn didaskalon, chatage hymas toutōn parengnō " ouden gar houtoi mē- ΄ nyousin alēthes, alla tanantia panta tę̄ alētheią prolegousin. Hēlpisa tōn adelphōn hēgemoneusein, kai tēs patrǭas arxein oikias, oneirois pote pisteusas egō" kai ou monon tēs hēgemonias ouk etychon, alla kai tēs eleutherias ekpesōn, doulos ho talaipōros egenomēn. Kai oude douleuōn ex ouriōn ēnechthēn, alla kantautha myriais peripesōn trichymiaiph, desmōtērion oikein anankazomai. Mē toinyn hymas tarattetōsan hai nychterinai phantasiai" alētheias porrhō tynchanei tōn oneirōn to genos. Ouden "outōn ouk eipen, ouk enenoēsen ho gennaios ekeinos anēr, alla phēsi pros autous " « Ouki dia tou Theou hē diasaphēsis autōn estin? ᾿Apangeilate oun moi. » Kai pantachou to theion onoma peripherei, kai toutǭ tēn te Psychēn homou kai tous logous chatachosmei. Kai Theou legōn einai tēn hermēneian, chatatharrhei tautēs, hate dē theion heauton kataskeuasas neōn. ᾿Apēngellon oun, ho de hērmēnene, kai ta ainigmatōdē kai syneschiasmena egymnou. Kai meta to telos tēs hermēneias, tǭ archioinochoǭ phēsin" e ᾿Alla mnēsthēti mou, hotan eu so! genētai, hoti klopę̄ echlapēn ek gēs Hedraiōn, kai hōde ouk epoiēsa ouden kakon, kai enedalon me eis ton lakkon tou oichou toutou. » Kai oude tēs anankēs kalesasēs, tēn tōn adelphōn egymnōse ponērian, alla prosōpon hypodeichnyei to tēs klopēs drama, kai tous ergǭ doulon pepoiē» chotas, logǭ paroinein ouk anechetai, all᾽ aidoi tēs physeōs dynchalyptei tēn adikian " ou monon de tēn tōn adelphōn graphēn eisenenkein ouk ēthelēsen, all᾽ oude tēs despoinēs tēn ponērian tois agnoousi dēlēn pepoiēke" kai tosautēn autę̄ syneidōs lagneian, akolasian, pseudos, sykophantian, epidoulēn, toutōn men ouden eis meson parēgagen, haplēn de monēn hyper heautou tēn apologian eisēnenken " « Hoti klopę̄, phēsin, echlapēn ek gēs ᾿Edraiōn, kai hōde ouden kakon epoiēsa, kai enethalon me eis ton lakkon tou ochyrōmatos touton.» Blepe rhēmatōn philosophian, blepe dianoias megalopsychian, blepe phronēma adoulōton kai akataplēkton, blepe psychēn tēn autēn aei, kai mēte en euēmeriais epairomenēn, mēte en dyschlēriais tapeinoumenēn, alla panta gelōsan kai ta lypēra tou biou, kai ta terpna, monēn de aretēn Ti touton hē tēs despoinēs elymēnato bdelyria: Ti de auton hē ekeinēs xolapse ponēria? Mē toinyn horizon bladēn einai doulōn tōn despotōn tēn mochthērian" dynaton gar kai ponērois despotais douleuonta, phygein panti sthenei tēs ponērias tēn mimēsin. Hoti de ou despoteia ponērias didaskalos, oute ploutos kakias dēmiourgos, blepe touton auyton, tēs men douleias apallattomenon, kai tēs basileias ta deutera lamthanonta, kai tois thronois ouk A epairomenon, alla tēn archēn ēpiotēti kai tēn hēgemonian kēdemonian deiknynta, kai tous adelphous horōnta men phonon artyontas, ou phonōnta de" kai tōn men oneirōn anamimnēschomenon, tou de phthonou «hōn oneirōn epilanthanomenon. Ho men gar limos tous adelphous eis tēn Aigypton eilkysen, hē de chreia prosoi de polemēthentes oneiroi, dia tōn ekithouleusantōn to peras elamdanon. Kai hoi tōn oneirōn charin ton pon hoi oneiroi, tę̄ prasei tēn proskynēsin kateskeuasan. Pratheis gar, edouleuse "douleusas, tēn tēs despoinēs akoląsian emisēse " misēsas, sykophantian hypemeine" sychophantētheis, desmōtērion hǭkēse" katheirchtheis, tois tou basileōs oiketais tous eneiirous hērmēneusen. Ekeithen ginetai gnōrimos tǭ basilei, apallattei thorydoumenon hyp᾽ oneirōn " kai saphōs hermēneusas, kai to prakteon dymthouleusas, cheirotoneitai loipon hōn synexouleusen oikonomos. Kerannysi tę̄ phorą tōn karpōn tēn prosdokōmenēn tēs gēs acharpian, kai tēn phyetērian phylattei pharmakon tǭ limǭ " kai ginetai: tropheus, ouk Aigyptiōn monon, alla kai tōn adelphōn, hoi trophēn auton
… you long for; but I, having experience as my teacher, … I urge you …; for these declare nothing true, but foretell everything contrary to the truth. I once trusted dreams and hoped to rule over my brothers and govern my father's house; and not only did I not obtain the rule, but I fell from freedom too and became a wretched slave. And not even in slavery was I carried by favorable winds, but here too I fell into countless storms and am compelled to live in prison. So do not let the visions of the night trouble you; the kind of dreams is far from the truth." That noble man said and thought nothing of the sort, but said to them: "Does not their interpretation come through God? Tell them to me, then." And everywhere he carries the divine name about, and with it adorns both his soul and his words. And saying that the interpretation is God's, he is confident of it, since he had made himself a divine temple. So they told him, and he interpreted and laid bare what was riddling and shadowed. And after finishing the interpretation he said to the chief cupbearer: "But remember me when it goes well with you; for I was stolen away from the land of the Hebrews, and here I have done nothing wrong, and they threw me into the pit of this house." And not even when necessity called did he expose his brothers' wickedness, but he shows the drama of theft without naming persons, and does not consent to abuse in word those who made him a slave in deed, but out of respect for nature covers over their injustice. And not only did he not wish to bring an indictment against his brothers, but he did not make his mistress's wickedness known to those who did not know it either; and though he knew in her so much lust, licentiousness, falsehood, slander, and treachery, he brought none of these forward, but offered only a simple defense on his own behalf: "For I was stolen," he says, "from the land of the Hebrews, and here I have done nothing wrong, and they threw me into the pit of this stronghold." See the philosophy of his words, see the greatness of his mind, see a spirit unenslaved and undaunted, see a soul always the same, neither lifted up in prosperity nor humbled in misfortune, but laughing at all things, the painful and the pleasant in life alike, and … virtue alone. How did his mistress's loathsomeness harm him? How did her wickedness hurt him? So do not define the depravity of masters as harm to slaves; for it is possible, even when serving wicked masters, to flee the imitation of wickedness with all one's strength. And that mastery is not the teacher of wickedness, nor wealth the maker of vice, see this same man freed from slavery and receiving the second place in the kingdom, not lifted up by thrones, but showing his rule as gentleness and his leadership as care; seeing his brothers, who had prepared murder, without seeking to murder them; remembering the dreams but forgetting their envy over the dreams. For famine drew the brothers to Egypt, and need …; and the dreams that had been fought against reached their fulfilment through those who plotted against them. And those who for the dreams' sake … the dreams, by the sale prepared the obeisance. For sold, he became a slave; a slave, he hated his mistress's licentiousness; hating it, he endured slander; slandered, he lived in prison; imprisoned, he interpreted the king's servants' dreams. From there he became known to the king, freed him from his trouble over his dreams, and having interpreted them clearly and advised what to do, was appointed steward of what he had advised. He tempers the expected barrenness of the land with the abundance of the harvests, keeps the good harvest as a remedy for the famine, and becomes the feeder not only of the Egyptians but also of his brothers, who had made him
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ἐποιήσαντο. Προσκυνοῦσι τοιγαροῦν αὐτὸν ἀληθῶς οἱ τῶν ὀνείρων φθονήσαντες, καὶ οἱ τὴν ἐν ὀνείρῳ προσκύνησιν οὐ δεξάμενοι, τὴν ἀληθῇ προσχύνηδιν ἐποιήσαντο. Ὁ ὃὲ τὴν μὲν προσκύνησιν δέχεται, ἑοῖς δε ἴσοις τοὺς ἀδελφοὺς οὐκ ἀμςείδεται, ἀλλὰ καὶ τρέφει, καὶ θεραπεύει, καὶ προῖκα τὸν σῖτον δωρεῖται. Καὶ τὸ τελευταῖον, τὸν ὁμογάστορα μενος ἀδελφὸν, καὶ τὸ δρᾶμα τῆς ἐπιδουλῆῇς ὡς εἶδεν αὐτοὺς ὑπερμαχοῦντας τοῦ νέου, καὶ τὴν τοῦ πρεσδύτου πατρὸς θεραπείαν τῆς σφῶν αὐτῶν προτιμῶντας ἐλευθερίας, τὸ προσωπεῖον τῆς ἀπειλῆς ἀφελόμενος, χἀὶ πάντας ἔξω γενέσθαι τοῦ δικαστηρίου κελεύσας " « Ἐγὼ, φησὶν, εἰμὶ Ἰωσὴφ ὁ ἀδελφὸς ὑμῶν, ὃν εἰς Αἴγυπτον ἀπέδοσθε. ») Καὶ ἵνα μὴ παράυτίκα τῷ δέει καταπλαγέντες, τὸν τῆς λέγων " « Καὶ νῦν μὴ φοδεῖσθε, μηδὲ σκληρὸν ὑμῖν φανήτω᾽ εἰς γὰρ ξωὴν ἀπέσταλκέ με ὁ Θεὸς ἔμπροσθεν ὑμῶν.» Ἐπειδὴ γὰρ ἤδει πάσης αὐτοὺς ἀπολογίας γεγυμνωμένους, καὶ τὴν γλῶτταν αὑτῶν ὑπὸ τῆς ἀμαρτίας πεπεδημένην, αὐτὸς ὁ τὰ μυρία ἐκεῖνα πεπονθὼς δεινὰ, τὴν μὲν κατηγορίαν ἐᾷ, τὴν δὲ ἀπολογίαν εἰσφέρει. « Εἰς γὰρ ζωὴν ἀπέσταλκέ με ὁ θεὸς ἔμπροσθεν ὑμῶν ἵνα διατραφῇ λαὸς πολύς. » Οὐκ ὑμῶν, φησὶ, τὸ ἔργον, ἀλλὰ τοῦ Θεοῦ. Μὴ δυσχεραίνετέ μου τὴν δουλείαν, θείαν οὖσαν οἰκονομίαν. ᾿Απόθεσθε τὸ δέος “ οὐδὲν ἐντεῦθεν γεγένῆται χαλεπόν. Πάσης τῆς Αἰγύπτου τὴν ἡγεμονίαν δι ἐδεξάμην διὰ δουλείας" διὰ ταύτης ἔχω βασιλείας τὰ δεύτερα, καὶ τὰς ἡνίας κατέχειν ἔϑνους τοσούτον πετίστευμαι. Τοιοῦτος οὗτος, καὶ δουλεύων, καὶ βασιλεύων ᾿ τοιοῦτος ἐν εὐχληρέχ καὶ δυσχληρίᾳ " τοιοῦτος χαχοπραγῶν καὶ λίαν εὐημερῶν «Οὐκοῦν οὐ πλοῦτος, οὐδὲ δεσποτεία, οὐ πενία, οὐδὲ δουλεία τὴν κακίαν γεννῶσιν, ἀλλὰ πανταχοῦ κρατεῖ τὸ τῆς γνώμης αὐθαΐρετον Ὅτι δὲ οἰκετῶν ἀρετὴν δεσποτῶν οὐ λυμαίνεται πονηρία, καὶ ἀφ᾽ ἑτέρων παραδειγμάτων καταμαθεῖν εὐπετές. Τίς ἀγνοεῖ τῶν τὰ θεῖα πεπαιδευμένων, τοῦ ᾿Αχαὰδ τὴν πονηρίαν, καὶ τῆς Ἰεζάδελ τὴν δυσσέὄειαν, καὶ τὴν κατὰ τοῦ Θεοῦ λύτταν; ᾿Αλλ᾽ ὅμως τούτοις ᾿Αὐδιοὺ δουλεύων, καὶ παρὰ τούτων οἶκονομίαν τινὰ πεπιστευμένος, οὐ μόνον τοῖς δεσποτιχοῖς οὐκ ἠκολούθησεν ἴχνεσιν, ἀλλὰ καὶ τὴν ἐναντίαν ἐκείνοις ὁδεύων διετέλεσεν. Οἱ μὲν γὰρ κατὰ τῶν τοῦ παραδιδόναι σφαγῇ, καὶ τρυφὴν ἡγοῦντο τῶν τοῦ Θεοῦ θεραπευτῶν τὴν ἀναίρεσιν, παντελῶς κοῦντες. Ὁ δὲ, ταῖς τῶν δεσποτῶν ἀντηγωνίζετο, καὶ τῆς εὐσεθείας τὸν πυρσὸν σῶον φυλάττειν ἐσπούδαζε, καὶ προφήτας ἑκατὸν ἐν δύο σπηλαίοις κατακρύψας ἔτρεφε, λιμοῦ χαλεποῦ τηνικαῦτα τὴν οἰκουμένην κατέχοντος, ὃν ὁ μέγας Ἠλίας ἐπεστράτευσε τοῖς ἀνθ ρώποις, δίκας τῆς ἀσεθείας εἰσπραττόμενος. Καὶ οὔτε τῶν δεσποτῶν αὑτὸν ἡ θηριώδης ἐφόδησεν γνώμη, οὔτε τῶν εὐσεδῶν ἐξεδειμάτωσεν ἡ σφαγὴ, οὔτε ἡ τοῦ λιμοῦ τυραννὶς, καὶ τῶν ἀναγκαίων ἡ σπάνις, μικρολόγον αὑτὸν περὶ τὴν τῶν ἀγίων προφητῶν θεραπείαν ἀπἐἔφηνεν" ἀλλ᾽ ἐκείνους μὲν τῆς ὠμότητος ἐδδελύττετο, τούτοις δὲ τὴν αὐτάρκη προσέφερε χρείαν, τῆς οἱκείας ἀσφαλείας τὴν ἐχείνων προαιρούμενος σωτηρίαν, καὶ θάνάτον ἡγούμενος τὴν ἄνευ ἐχείνων ζωήν.
epoiēsanto. Proskynousi toigaroun auton alēthōs hoi tōn oneirōn phthonēsantes, kai hoi tēn en oneirǭ proskynēsin ou dexamenoi, tēn alēthę̄ proschynēdin epoiēsanto. Ho hoe tēn men proskynēsin dechetai, heois de isois tous adelphous ouk amseidetai, alla kai trephei, kai therapeuei, kai proika ton siton dōreitai. Kai to teleutaion, ton homogastora menos adelphon, kai to drama tēs epidoulēę̄s hōs eiden autous hypermachountas tou neou, kai tēn tou presdytou patros therapeian tēs sphōn autōn protimōntas eleutherias, to prosōpeion tēs apeilēs aphelomenos, chai pantas exō genesthai tou dikastēriou keleusas " « Egō, phēsin, eimi Iōsēph ho adelphos hymōn, hon eis Aigypton apedosthe. ») Kai hina mē parautika tǭ deei kataplagentes, ton tēs legōn " « Kai nyn mē phodeisthe, mēde sklēron hymin phanētō᾽ eis gar xōēn apestalke me ho Theos emprosthen hymōn.» Epeidē gar ēdei pasēs autous apologias gegymnōmenous, kai tēn glōttan hautōn hypo tēs amartias pepedēmenēn, autos ho ta myria ekeina peponthōs deina, tēn men katēgorian eą, tēn de apologian eispherei. « Eis gar zōēn apestalke me ho theos emprosthen hymōn hina diatraphę̄ laos polys. » Ouk hymōn, phēsi, to ergon, alla tou Theou. Mē dyscherainete mou tēn douleian, theian ousan oikonomian. ᾿Apothesthe to deos “ ouden enteuthen gegenētai chalepon. Pasēs tēs Aigyptou tēn hēgemonian di edexamēn dia douleias" dia tautēs echō basileias ta deutera, kai tas hēnias katechein eϑnous tosouton petisteumai. Toioutos houtos, kai douleuōn, kai basileuōn ᾿ toioutos en euchlērech kai dyschlērią " toioutos chachopragōn kai lian euēmerōn «Oukoun ou ploutos, oude despoteia, ou penia, oude douleia tēn kakian gennōsin, alla pantachou kratei to tēs gnōmēs authaïreton Hoti de oiketōn aretēn despotōn ou lymainetai ponēria, kai aph᾽ heterōn paradeigmatōn katamathein eupetes. Tis agnoei tōn ta theia pepaideumenōn, tou ᾿Achaad tēn ponērian, kai tēs Iezadel tēn dysseoeian, kai tēn kata tou Theou lyttan? ᾿All᾽ homōs toutois ᾿Audiou douleuōn, kai para toutōn oikonomian tina pepisteumenos, ou monon tois despotichois ouk ēkolouthēsen ichnesin, alla kai tēn enantian ekeinois hodeuōn dietelesen. Hoi men gar kata tōn tou paradidonai sphagę̄, kai tryphēn hēgounto tōn tou Theou therapeutōn tēn anairesin, pantelōs kountes. Ho de, tais tōn despotōn antēgōnizeto, kai tēs eusetheias ton pyrson sōon phylattein espoudaze, kai prophētas hekaton en dyo spēlaiois katakrypsas etrephe, limou chalepou tēnikauta tēn oikoumenēn katechontos, hon ho megas Ēlias epestrateuse tois anth rōpois, dikas tēs asetheias eisprattomenos. Kai oute tōn despotōn hauton hē thēriōdēs ephodēsen gnōmē, oute tōn eusedōn exedeimatōsen hē sphagē, oute hē tou limou tyrannis, kai tōn anankaiōn hē spanis, mikrologon hauton peri tēn tōn agiōn prophētōn therapeian apeephēnen" all᾽ ekeinous men tēs ōmotētos eddelytteto, toutois de tēn autarkē prosephere chreian, tēs hoikeias asphaleias tēn echeinōn proairoumenos sōtērian, kai thanaton hēgoumenos tēn aneu echeinōn zōēn.
their food. So those who envied the dreams truly bowed down to him, and those who did not accept the obeisance in a dream made the true obeisance. He accepts the obeisance but does not repay his brothers in kind; rather he feeds them, cares for them, and gives them the grain as a gift. And finally, … his brother by the same mother, and when he saw them fighting for the young man and preferring the care of their old father to their own freedom, he took off the mask of threat, ordered everyone out of the court, and said: "I am Joseph your brother, whom you sold into Egypt." And so that they might not at once be struck with fear … , saying: "And now do not be afraid, and let it not seem hard to you; for God has sent me before you for life." For since he knew that they were stripped of every defense and their tongue was fettered by sin, he who had suffered those countless evils lets the accusation go and brings in the defense himself: "For God has sent me before you for life, so that a great people might be fed." It is not your work, he says, but God's. Do not be distressed at my slavery; it was a divine dispensation. Lay aside your fear; nothing hard has come of it. Through slavery I received the rule of all Egypt; through it I have the second place in the kingdom and am entrusted with holding the reins of so great a nation. Such was this man both as slave and as ruler; such in good fortune and in bad; such in adversity and in great prosperity. So it is not wealth or mastery, nor poverty or slavery, that begets vice, but everywhere the free choice of the will prevails. That the wickedness of masters does not harm the virtue of servants is easy to learn from other examples too. Who among those taught in divine things does not know the wickedness of Ahab, the impiety of Jezebel, and her rage against God? Yet Obadiah, serving them and entrusted by them with a certain stewardship, not only did not follow in his masters' footsteps but went on travelling the opposite road. For they … against the … to hand over to slaughter, and counted the killing of God's servants a delight, … altogether. But he contended against his masters' …, was eager to keep the torch of piety safe, and hid a hundred prophets in two caves and fed them, when a grievous famine held the world, which the great Elijah brought upon people, exacting the penalty of their impiety. Neither his masters' beastly mind frightened him, nor the slaughter of the pious terrified him, nor did the tyranny of famine and the lack of necessities make him stingy in caring for the holy prophets; but he loathed the others for their cruelty and offered these what they needed, preferring their safety to his own, and counting life without them death.
8.10PG 83
Καὶ ἐν οἷς μὲν οὐκ ἐπολεμεῖτο Θεὸς, οὐδαμῶς τὴν πρέπουσαν διακονίαν τοῖς δεσπόταις, προσέφερε" τοὺς δὲ κατὰ τοῦ πάντα πεποιηκότος τιθεμένους νόμους καταγελάστους ἡγούμενος, τοὺς μὲν τιθέντας ἐμίσει, τοὺς δὲ δρᾷν τὸ κελευόμενον ἀναγχαζομένους ἡλέει" ὀλεθρίαν δὲ τὴν τοιαύτην διακονίαν ἡγούμενος, τοὺς ἀναιρεῖσθαι χελευομένους σωτηρίας ἠξίον, τὴν μετ᾽ εὐσεδίας τελευτὴν τῆς σὺν ἀσεδείᾳ ζωῆς τιμιωτέραν ἡγούμενος. Οὐκοῦν οὐκ ξόλαψεν αὐτὸν ἡ τῶν δεσποτῶν βδελυρία, ἀλλ᾽ ἐπίσημον ἀπέφηνε καὶ περίὄλεπτον τῶν κυρίων ἡ πονηρία. Οὐδὲν γὰρ Ὑνώμης τερον ψυχῆς κακίᾳ δουλεύειν οὐ βουλομένης. ᾿Αλλὰ γὰρ οὐκ οἶδα τί πάθω, τῆς τῶν ἀρίστων ἀνδρῶν ἀρετῆς βιαζομένης τὸν λόγον, καὶ πέρα τοῦ μέτρου μηκύνειν ἀναγχαζούσης. Φέρε τοίγυν τοῦτον ἐλ- Ὁ χύσαντες, ἐφ᾽ ἕτερον μεταδῶμεν παράδειγμα. Σεδεκίας τις ἔσχατος ἐγένετο βασιλεὺς τῶν Ἰονδαίων, πολλὴν καὶ αὐτὸς νοσήσας ἀσέδειαν, καὶ τῶν θείων χρησμῶν ἐπαΐειν οὐκ ἀνεχόμενος. Οὗτος τὸν θειότατον Ἱερεμίαν, τηνικαῦτα προφητεύοντα, καὶ διαπορθμεύοντα τοῖς ἀνθρώποις τοῦ Θεοῦ τὰ θεοσ- ὅτι λυπηρὰ λίαν καὶ ἀλγεινὰ προηγόρευσεν. ᾿Αὔδεμέλεχ δέ τις οἰκέτης Αἰθίοψ ἐχτομίας, οὐ τῆς βασιλείας τὸν ὄγκον εἰς νοῦν λαδὼν, οὐ τὴν κρατοῦσαν ἀσέθειαν, οὐ τὴν κατὰ τοῦ προφήτου μανίαν, οὐ τῆς δουλείας τὴν συμφορὰν, ἐλέγχει μὲν τοῦ βασιλέως τὴν ἄδικον ψῆφον, κατηγορεῖ δὲ τῆς κατὰ τοῦ προφήτου τολμηθείσης παρανομίας, καὶ τὸν τῶν γινομένων ἔφορον ὑποδείκνυσι, καὶ τῇ δικαίᾳ τιμωρίᾳ τὸν βασιλέα δεδίττεται. Καὶ γίνεται σύμδουλος τοῦ βασιλέως ὁ οἰκέτης, τοῦ ἀνδρὸς ὁ εἑνοῦ-.. χος, τοῦ ἡμεδαποῦ ὁ ὀθνεῖος, τοῦ Ἰσραηλίτου ὁ Αἰ- Οΐοψ, ὁ ἐκ τοῦ Χὰμ τοῦ ἐκ τοῦ Σὴμ τὸ γένος κατἁγοντος. Καὶ πείθει τοῖς εὐσεδέσι λόγοις τὸν βασιλέα, καὶ ἀνάγει τὸν προφήτην ἐκ τῆς πικρᾶς ἐκείνης καὶ ζοφώδους καὶ δυσώδους εἰρκτῆς, καὶ τὴν ἀναγκαίαν αὐτῷ χορηγεῖ τροφὴν πάντα τῆς πολιορκίας τὸν χρόνον. Καὶ λαμθδάνει παρὰ τοῦ Θεοῦ μισθὸν τῆς εὐσεδείας, τὴν εὐλογίαν καὶ τῆς πόλεως ἁλούσης, καὶ τῶν οἰκούντων τὰ βασίλεια χατασφαγέντων, οὗτος ἀπολαύει τῆς σωτηρίας κατὰ τὴν θείαν ὑπόσχεσιν. Εὔδηλον τοίνυν ἐκ τῶν εἰρημένων, ὡς οὐ λυμαίνονται μόνον τοῖς ἀγαθοῖς οἰκέταις οἱ πονηροὶ δεσπόται, ἀλλὰ καὶ πολλὴν ἐξ ἐχείνων ὠφέλειαν καρποῦνται. Καὶ τοῦτο πάλιν καὶ ἑτέρωθεν ἔστι καταμαθεῖν. Ἐπειδὴ γὰρ ἀνάστατος ἡ πόλις ἐκείνη διὰ τὴν πολλὴν παρανομίαν ἐγένετο, καὶ πολλοὺς μὲν ὁ λιμὸς ἐδαπάνησε, πολλοὺς δὲ ὁ πόλεμο; θανάτῳ παρἔπεμψε, τοὺς δ᾽ ὑπολοίπους εἰς Βαδυλῶνα τους ὁ τῶν Χαλδαίων ἀπῆγαγε βασιλεύς εἶτα τοὺς ἐξ εὐγενῶν πεφυκότας, καὶ ὥρᾳ σώματος λάμποντας, καὶ ἡλικίας ἀκμῇ νεανιευομένους ἔνδον ἐν τοῖς βασιλείοις διάγειν ἐκέλευσε, τὴν βασιλικὴν διακονίαν πληροῦντας. Πρότερον δὲ αὑτοὺς ἐκέλευσε τὴν ἐκ τῆς πολιορκίας καὶ τῆς ὁδοιπορίας ἀποδύσασθαι χαχουχίαν, διαίτῃ λαμπρᾷ, καὶ σι- «ἰοις καὶ ὄψοις ἐκ τῆς βασιλικῆς προσφερομένοις τραπέζης. Ἐνταῦθά μοι βλέπε τὴν τῶν θείων μειρακίων ἐχείνων εὐγένειαν οὔτε, γὰρ ἡ τῆς πόλεως ἅλωσις, οὐκ ὁ τοῦ θείου νεὼ ἐμπρησμὸς, οὐκ ἢ τῶν ἀδύτων καὶ ἀψαύστων ἐρημία, οὐ τὰ θεῖα σχεύη λάφυρα τῶν Βαρδάρων γεγενημένα, οὐκ ἡ τῶν βασιλέων ἀναίρεσις, οὐκ ἡ τῶν ἱερέων σφαγὴ, οὐκ ἡ πόῤῥωθεν τῶν ἁγίων οἴκησις, οὐκ ἡ ἐν τῇ ἀλλοτρίᾳ διατριδὴ, οὐκ ἡ ἐρημία τῶν διδασκόντῶν, οὐκ ἣ τῶν κρατούντων ἀσέδεια, οὐκ ἡ τῆς δουλείας ἀνάγκη, οὐκ ὁ βαρὺς τοῦ βασιλέως ζυγὸς, οὐ τὸ τῆς ἡλικίας ἄωρον, οὐ πόθος ζωῆς, οὐ φόδος τελευτῆς, οὐκ ἄλλο τῶν τοιούτων οὐδὲν ἀνέπεισε μικρόν τι παραφεῖναι καὶ παραδῆναι τῶν τοῦ νόμου γραμμάτων. ᾿Αλλὰ παρακαλοῦσι μὲν τὸν μόνα σφῶν γεγενημένον, τὴν ἀπὸ σπερμάτων αὐτοῖς χορηγῆσαι τροφὴν, τὴν βασιλικὴν βδελυττόέενοι θοίνην, καὶ τὴν ποικίλην ἐχείνην μυσαττόμενοι πανδαισίαν᾽ ἑώρων γὰρ αὐτὴν τῇ τῶν εἰδώλων μιαιδὰ
Kai en hois men ouk epolemeito Theos, oudamōs tēn prepousan diakonian tois despotais, prosephere" tous de kata tou panta pepoiēkotos tithemenous nomous katagelastous hēgoumenos, tous men tithentas emisei, tous de drąn to keleuomenon ananchazomenous hēleei" olethrian de tēn toiautēn diakonian hēgoumenos, tous anaireisthai cheleuomenous sōtērias ēxion, tēn met᾽ eusedias teleutēn tēs syn asedeią zōēs timiōteran hēgoumenos. Oukoun ouk xolapsen auton hē tōn despotōn bdelyria, all᾽ episēmon apephēne kai periolepton tōn kyriōn hē ponēria. Ouden gar Hynōmēs teron psychēs kakią douleuein ou boulomenēs. ᾿Alla gar ouk oida ti pathō, tēs tōn aristōn andrōn aretēs biazomenēs ton logon, kai pera tou metrou mēkynein ananchazousēs. Phere toigyn touton el- Ho chysantes, eph᾽ heteron metadōmen paradeigma. Sedekias tis eschatos egeneto basileus tōn Iondaiōn, pollēn kai autos nosēsas asedeian, kai tōn theiōn chrēsmōn epaïein ouk anechomenos. Houtos ton theiotaton Hieremian, tēnikauta prophēteuonta, kai diaporthmeuonta tois anthrōpois tou Theou ta theos- hoti lypēra lian kai algeina proēgoreusen. ᾿Audemelech de tis oiketēs Aithiops echtomias, ou tēs basileias ton onkon eis noun ladōn, ou tēn kratousan asetheian, ou tēn kata tou prophētou manian, ou tēs douleias tēn symphoran, elenchei men tou basileōs tēn adikon psēphon, katēgorei de tēs kata tou prophētou tolmētheisēs paranomias, kai ton tōn ginomenōn ephoron hypodeiknysi, kai tę̄ dikaią timōrią ton basilea dedittetai. Kai ginetai symdoulos tou basileōs ho oiketēs, tou andros ho heenou-.. chos, tou hēmedapou ho othneios, tou Israēlitou ho Ai- Oïops, ho ek tou Cham tou ek tou Sēm to genos katagontos. Kai peithei tois eusedesi logois ton basilea, kai anagei ton prophētēn ek tēs pikras ekeinēs kai zophōdous kai dysōdous eirktēs, kai tēn anankaian autǭ chorēgei trophēn panta tēs poliorkias ton chronon. Kai lamthdanei para tou Theou misthon tēs eusedeias, tēn eulogian kai tēs poleōs halousēs, kai tōn oikountōn ta basileia chatasphagentōn, houtos apolauei tēs sōtērias kata tēn theian hyposchesin. Eudēlon toinyn ek tōn eirēmenōn, hōs ou lymainontai monon tois agathois oiketais hoi ponēroi despotai, alla kai pollēn ex echeinōn ōpheleian karpountai. Kai touto palin kai heterōthen esti katamathein. Epeidē gar anastatos hē polis ekeinē dia tēn pollēn paranomian egeneto, kai pollous men ho limos edapanēse, pollous de ho polemo? thanatǭ parepempse, tous d᾽ hypoloipous eis Badylōna tous ho tōn Chaldaiōn apēgage basileus eita tous ex eugenōn pephykotas, kai hōrą sōmatos lampontas, kai hēlikias akmę̄ neanieuomenous endon en tois basileiois diagein ekeleuse, tēn basilikēn diakonian plērountas. Proteron de hautous ekeleuse tēn ek tēs poliorkias kai tēs hodoiporias apodysasthai chachouchian, diaitę̄ lamprą, kai si- «iois kai opsois ek tēs basilikēs prospheromenois trapezēs. Entautha moi blepe tēn tōn theiōn meirakiōn echeinōn eugeneian oute, gar hē tēs poleōs halōsis, ouk ho tou theiou neō emprēsmos, ouk ē tōn adytōn kai apsaustōn erēmia, ou ta theia scheuē laphyra tōn Bardarōn gegenēmena, ouk hē tōn basileōn anairesis, ouk hē tōn hiereōn sphagē, ouk hē porrhōthen tōn hagiōn oikēsis, ouk hē en tę̄ allotrią diatridē, ouk hē erēmia tōn didaskontōn, ouk hē tōn kratountōn asedeia, ouk hē tēs douleias anankē, ouk ho barys tou basileōs zygos, ou to tēs hēlikias aōron, ou pothos zōēs, ou phodos teleutēs, ouk allo tōn toioutōn ouden anepeise mikron ti parapheinai kai paradēnai tōn tou nomou grammatōn. ᾿Alla parakalousi men ton mona sphōn gegenēmenon, tēn apo spermatōn autois chorēgēsai trophēn, tēn basilikēn bdelyttoeenoi thoinēn, kai tēn poikilēn echeinēn mysattomenoi pandaisian᾽ heōrōn gar autēn tę̄ tōn eidōlōn miaida
And in matters where God was not being fought against, he did not fail to offer his masters fitting service; but considering the laws laid down against the Maker of all ridiculous, he hated those who laid them down and pitied those compelled to carry out the command; and considering such service deadly, he gave safety to those ordered to be killed, valuing death with piety above life with impiety. So his masters' loathsomeness did not harm him; rather the wickedness of his lords made him famous and admired. For nothing is … than the mind of a soul unwilling to serve vice. But I do not know what is happening to me, as the virtue of the best men forces my discourse and compels me to lengthen it beyond measure. Come, then, let us draw it away from this and pass on to another example. A certain Zedekiah became the last king of the Jews, himself sick with great impiety and unwilling to listen to the divine oracles. He … the most divine Jeremiah, then prophesying and carrying God's … to people, … because he foretold very painful and grievous things. But a certain Ebed-melech, an Ethiopian eunuch servant, taking no thought of the weight of royal power, the prevailing impiety, the frenzy against the prophet, or the misfortune of his slavery, rebuked the king's unjust sentence, accused the lawlessness dared against the prophet, pointed to the overseer of what happens, and frightened the king with just punishment. And the servant became the king's counsellor, the eunuch the man's, the foreigner the native's, the Ethiopian the Israelite's, one descended from Ham the counsellor of one descended from Shem. And he persuaded the king with pious words, brought the prophet up from that bitter, dark, and foul-smelling prison, and supplied him with necessary food all the time of the siege. And he received from God the blessing as the reward of his piety; and when the city was taken and those living in the palace were slaughtered, he enjoyed safety according to the divine promise. It is plain, then, from what has been said, that wicked masters not only do not harm good servants, but that these even reap much benefit from them. And this can be learned from elsewhere too. For when that city was laid waste because of its great lawlessness, and famine consumed many and war sent many to death, the king of the Chaldeans led the rest away to Babylon …; then he ordered those of noble birth, shining with bodily beauty and in the vigor of youth, to live within the palace, fulfilling the royal service. But first he ordered them to put off the hardship of the siege and the journey with a splendid diet, with food and dishes brought from the royal table. Here see the nobility of those divine youths: neither the capture of the city, nor the burning of the divine temple, nor the desolation of the inaccessible and untouchable sanctuary, nor the sacred vessels become spoils of the barbarians, nor the killing of the kings, nor the slaughter of the priests, nor living far from the holy places, nor living in a foreign land, nor the lack of teachers, nor the impiety of the rulers, nor the necessity of slavery, nor the heavy yoke of the king, nor their youthful age, nor love of life, nor fear of death, nor anything else of the kind persuaded them to neglect or transgress even a little of the letters of the law. But they entreat the one who had been made their … to supply them with food from seeds, loathing the royal feast and abhorring that varied banquet; for they saw it defiled by the pollution of idols …
8.11PG 83
νομένην προσηγορίᾳ. Τοσοῦτον δὲ εἶχον θάρσος, καὶ περὶ τὸν πατρῷον Θεὸν ἀγάπην καὶ πίστιν, ὡς ὑποσχέσθᾳι τῷ κηδεμόνι, τὴν ἀπὸ σπερμάτων τροφὴν λαμπροτέρους αὐτοὺς ἀποδείξειν τῶν βασιλικὰ σ!τουμένων σιτία. Καὶ οὐκ ἐψεύσθησαν τῆς ἐλπίδος, ἀλλὰ τῆς πίστεως ἐδρέψαντο τοὺς καρπούς, ᾿Δπεφάνθησαν γὰρ, ὡς ἐπηγγείλαντο, πάντων ὁμοῦ τῶν στεροι, καὶ ὥρᾳ πλείονι λάμποντες, καὶ ῥώμῃ κοσμούμενοι σώματος. Ἐπειδὴ δὲ, ὁ χρόνος ὁδεύων, καὶ εἰς ἄνδρας τελεῖν αὐτοὺς παρεσκεύασε, καὶ πεῖρὰν τῆς σφετέρας ἀρετῆς δεδωκότες, ἄρχειν ἔλαχον τῶν ἐγχωρίων οἱ δορνάλωτοι, τηνικαῦτα πάλιν ἕτερον αὐτοῖς ἀνοίγεται στάδιον. Ὁ γὰρ ἀλαζὼν ἐχώνος, καὶ τῷ τύφῳ τῆς μανίας τὸν πατέρα μιμούμεγος, ἀνίστησι μὲν τὴν μεγίστην εἰκόνα ἐχείνην, τὴν ἐξ ὕλης καὶ χρυσοῦ κατεσκευασμένην, παρακελεύεται δὲ πάντας ὡς Θεὸν προσκυνεῖν τὴν εἰχόνα᾽ τοῖς δὲ προσκυνεῖν οὐκ ἐθέλουσι προύΐθηχε τιμωρίαν, τὴν κάμινον ἐχείνην, ἀπληστίᾳ τροφῆς ταύτην ἐπὶ πλεῖον αὐξήσας. Τότε τοίνυν πολλοὶ μὲν τῷ βασιλεῖ ζόμενοι, «τὸ χελευόμενογ ἐποίουν " πολλοὶ δὲ τὰ συνἤθη δρῶντες, ὡς ἑνὶ τῶν ἄλλων εἰδώλων τὸ σέβας προσέφερον' ἦσαν δὲ, οἵ φόδῳ τῆς πυρᾶς προΐεντο τὰς ψυχὰς, καὶ ὑπὸ τοῦ συνειδότος χεντούμενοι, “ἢ θεῖον σέδας ἐπὶ τὴν εἰκόνα μετέφερον. Οἱ δὲ γεννάδαι ἐκεῖνοι, ᾿Ανανίας, ᾿Αζαρίας, καὶ Μισαὴλ, οἱ τον νόμοι, οἱ τῆς εὐσεδείας ἀθληταὶ, οἱ τῆς χάριτος πρόδρομοι, οἱ τῆς πίστεως πρόμαχοι, οἱ δοῦλοι τὰ σώματα, καὶ τὰ φρονήματα ἐλεύθεροι, οἱ αἰχμάλωτοι, καὶ βασιλέων τὰς ψυχὰς ὑψηλότεροι, οὐ μόνον ἑχόντες οὐ προσεχύνησαγ τῇ εἰκόνι, ἀλλὰ καὶ «χαττ ῃηγορηθέντες, ἅτε δὴ τὸ κελευσθὲν οὐ ποιήσαντες, ἀπολογίαν μὲν οὐδεμίαν προσφέρουσιν, ἄντικρυς δὲ ἀπανορεύουσι τὴν προσκύνησιν, καὶ μεγάλῃ βοῶσι φωνῇ᾽ « Ἔστι θεὸς ἐν οὐρανῷ, ᾧ ἡμεῖς λατρεύομεν, ὃς δύναται ῥύσασθαι ἡμᾶς ἐκ τῆς χαμίγον τοῦ πυρὸς ςῆς καιομένης, καὶ ἐκ τῶν χειρῶν φυν, ῥύσεται ἡμᾶς. Καὶ ἐὰν μὴ, γνωστὸν ἕστω σοι, ὧ βασιλεῦ, ὅτι τοῖς θεοῖς σον οὐ λατρεύομεν, καὶ τῇ εἰκόνι τῇ χρυσῇ, ἧ ἔστησας, οὐ προσκυνοῦμεν. ν Οὐ γὰρ ἐπὶ μισθῷ τῷ πεπριηχότι δουλεύομεν, οὐδὲ τῇ εὖτὴν σωτηρίαν ὠνούμεθα, οὐδὲ ἐκ παντὸς τρόπου ζωῆς τυχεῖν ἐφιέμεθα’ ἀλλὰ στέργομεν τοῦ Δεσπότον τὸ βούλημα’ κἂν ἀπαλλάξῃ τῶν δεινῶν, χάριν ὁμολογοῦν μεν" χᾶἂᾶν ττύτοις περιπεσεῖν συγχωρήσῃ, πρόσχυγοῦμεν. Ὅκι μὲν γὰρ δύναται χρεέττους ἡμᾶς ἀποφῆναι τῶν ἀπειλουμένων τιμωριῶν, ἴσμεν σαφῶς καὶ οὐδαμῶς ἀμφιδάλλομεν" εἰ δὲ καὶ βούλεται, ἀγνοοῦμεν, ᾿Ανέφιχτος γὰρ ὁ τῆς θείας Προμηθείας βυθός. Μὴ τοίνυν μέλλε, ἀλλὰ ταῖς ηὐτρεπισμέγαις παράπεμπε τιμωρίαις" ἡδίων μὲν γὰρ ἡμῖν ὁ μετ᾽ εὐσεδείας θάνατος, τῆς σὺν ἀσεδείᾳ ζωῆς.
nomenēn prosēgorią. Tosouton de eichon tharsos, kai peri ton patrǭon Theon agapēn kai pistin, hōs hyposchesthąi tǭ kēdemoni, tēn apo spermatōn trophēn lamproterous autous apodeixein tōn basilika s!toumenōn sitia. Kai ouk epseusthēsan tēs elpidos, alla tēs pisteōs edrepsanto tous karpous, ᾿Dpephanthēsan gar, hōs epēngeilanto, pantōn homou tōn steroi, kai hōrą pleioni lampontes, kai rhōmę̄ kosmoumenoi sōmatos. Epeidē de, ho chronos hodeuōn, kai eis andras telein autous pareskeuase, kai peiran tēs spheteras aretēs dedōkotes, archein elachon tōn enchōriōn hoi dornalōtoi, tēnikauta palin heteron autois anoigetai stadion. Ho gar alazōn echōnos, kai tǭ typhǭ tēs manias ton patera mimoumegos, anistēsi men tēn megistēn eikona echeinēn, tēn ex hylēs kai chrysou kateskeuasmenēn, parakeleuetai de pantas hōs Theon proskynein tēn eichona᾽ tois de proskynein ouk ethelousi prouïthēche timōrian, tēn kaminon echeinēn, aplēstią trophēs tautēn epi pleion auxēsas. Tote toinyn polloi men tǭ basilei zomenoi, «to cheleuomenog epoioun " polloi de ta synēthē drōntes, hōs heni tōn allōn eidōlōn to sebas prosepheron' ēsan de, hoi phodǭ tēs pyras proïento tas psychas, kai hypo tou syneidotos chentoumenoi, “ē theion sedas epi tēn eikona metepheron. Hoi de gennadai ekeinoi, ᾿Ananias, ᾿Azarias, kai Misaēl, hoi ton nomoi, hoi tēs eusedeias athlētai, hoi tēs charitos prodromoi, hoi tēs pisteōs promachoi, hoi douloi ta sōmata, kai ta phronēmata eleutheroi, hoi aichmalōtoi, kai basileōn tas psychas hypsēloteroi, ou monon hechontes ou prosechynēsag tę̄ eikoni, alla kai «chatt ę̄ēgorēthentes, hate dē to keleusthen ou poiēsantes, apologian men oudemian prospherousin, antikrys de apanoreuousi tēn proskynēsin, kai megalę̄ boōsi phōnę̄᾽ « Esti theos en ouranǭ, hǭ hēmeis latreuomen, hos dynatai rhysasthai hēmas ek tēs chamigon tou pyros sēs kaiomenēs, kai ek tōn cheirōn phyn, rhysetai hēmas. Kai ean mē, gnōston hestō soi, hō basileu, hoti tois theois son ou latreuomen, kai tę̄ eikoni tę̄ chrysę̄, hē estēsas, ou proskynoumen. n Ou gar epi misthǭ tǭ pepriēchoti douleuomen, oude tę̄ eutēn sōtērian ōnoumetha, oude ek pantos tropou zōēs tychein ephiemetha’ alla stergomen tou Despoton to boulēma’ kan apallaxę̄ tōn deinōn, charin homologoun men" chaaan ttytois peripesein synchōrēsę̄, proschygoumen. Hoki men gar dynatai chreettous hēmas apophēnai tōn apeiloumenōn timōriōn, ismen saphōs kai oudamōs amphidallomen" ei de kai bouletai, agnooumen, ᾿Anephichtos gar ho tēs theias Promētheias bythos. Mē toinyn melle, alla tais ēutrepismegais parapempe timōriais" hēdiōn men gar hēmin ho met᾽ eusedeias thanatos, tēs syn asedeią zōēs.
… by the name. And they had such boldness, and such love and faith toward their ancestral God, that they promised the guardian that the food from seeds would make them more radiant than those who ate the royal food. And they were not deceived in their hope, but reaped the fruits of their faith. For they appeared, as they had promised, … than all … , shining with greater beauty and adorned with bodily strength. And when time, going on, had made them men, and having given proof of their virtue, the captives were allotted rule over the natives, another stadium was then opened to them. For that boastful man, imitating his father in the pride of his madness, set up that very great image made of wood and gold and ordered all to worship the image as a god; and for those unwilling to worship he set out a punishment, that furnace, which he had increased greatly with an insatiable supply of fuel. Then many, … the king, did what was commanded; many, doing what they were used to, offered the reverence as to one of the other idols; and there were some who out of fear of the fire betrayed their souls and, goaded by conscience, transferred the divine reverence to the image. But those noble men, Hananiah, Azariah, and Mishael, … of the law, the athletes of piety, the forerunners of grace, the champions of faith, slaves in body but free in mind, captives yet loftier in soul than kings, not only did not willingly worship the image, but when they were accused of not doing what was commanded, offered no defense but flatly refused the worship and cried with a loud voice: "There is a God in heaven whom we serve, who is able to deliver us from the furnace of burning fire, and he will deliver us from your hands. And if not, let it be known to you, O king, that we do not serve your gods and do not worship the golden image you have set up." For we do not serve the one who bought us for a wage, nor … buy safety, nor do we desire to obtain life by every means; but we love the Master's will: if he frees us from the terrors, we will give thanks; if he allows us to fall into them, we will worship. That he can make us stronger than the punishments threatened, we know clearly and do not doubt at all; whether he also wills it, we do not know. For the depth of divine Providence is beyond reach. So do not delay, but send us to the punishments made ready; for death with piety is sweeter to us than life with impiety.
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ΟΙ μὲν οὖν ταῦτα ἔλεγον, ὁ δὲ οὐκ ἔμελλεν, Α ἀλλὰ τῇ καμίνῳ τοὺς νεανίας πεπεδημένους πκαρέπεμπε. Τὸ δὲ πὺρ ἕλυσε μὲν τὸν ἐκ σιδήρου δεσμὸν, τὴν εὐέμπρηστον δὲ τῶν τριχῶν ἐφύ- «λαξςε φύσιν’ ἅψασθαι δὲ τῆς δοθείσης οὐκ ἠνέσχετο τροφῆς, ἔφυγε δὲ, καὶ «ἃ νῶτα δέδωκε, καὶ κατὰ τῶν οἰκείων ἐχώρει προσχυνητῶν, τοὺς δὲ τοῦ Θεοῦ θεράπονειας ἀχηράτους ἐφύλαττε. Καὶ καινὸν καὶ παράδοξον ἐγένετο θαῦμα. Οἱ μὲν γὰρ ἐν μέσῳ «ἧς πυρᾶς ὄντες, καὶ ἐπ᾽ ἀνθράκων βαδίζοντες, πεῖραν τῆς φλογὸς οὐκ ἐλάμόανον᾽ οἱ δὲ περιεστῶ- «ες ἔξωθεν, καὶ τῇ καμίνῳ τὴν τροφὴν χορηγοῦντες, «ροφὴ τοῦ πυρὸς ἐγίνοντο. Καὶ οἱ μὲν ἀνῴμωζον ἐμπιπράμενοι, οἱ ὃὲ ἔνδον ὑμνοῦντες ἐχόρενον, καὶ τὴν κτίσιν ἅπασαν εἰς κοινωνίαν τῆς ὑμνῳδίας ἐκάλουν, καὶ τοῖς ὑπὸ τῶν ἀνοήτων προσχυνουμένοις στοιχείοις ὑμνεῖν τὸν εὐεργέτην ἐκέλευον. Τοσαύτη δὲ ἦν τῆς θαυματουργίας ἐκείνης ἣ δύναμις, ὡς αὐτὸν ἐκεῖνον δραμεῖν παρ᾽ αὐτοὺς τὸν ἀλαζόνα καὶ μεμηνότα τύραννον, καὶ προσκυνῆσαι τοὺς τὴν τῆς εἰκόνος παραιτησαμένους προσκύνησιν, καὶ πᾶσιν ἑκιστεῖλαι τοῖς ὑπηκόοις, τὸν τούτων γεραίρειν θεόν. Οὕτως ὁ μέγας Δανιὴλ τὴν αὐτὴν τούτοις συμφορὰν ὑπομείνας, καὶ δορυάλωτος γεγονὼς, καὶ μετὰ βαρὀάρων βιοτεύειν ἠναγκασμένος, τὸν πατρῷον ἀχριδὼς διεφύλαττε νόμον, καὶ κατ᾽ ἐκεῖνον κολιτευόμε γος, καθαρὰν καὶ ἀχίόδηλον ἐφύλαττε τὴν Ψυχὴν, καὶ τοσαύτην ἠφίει τῆς ἀρετῆς τὴν αἴγλην, ὡς καὶ τὸν θηριώδη τύραννον ταῖς τοιαύταις ἀστραπαῖς καταπλῆξαι" καὶ πρῶτον μὲν δήλους τοὺς ἀγνοουμένους ὀνείρους καταστῆσαι, ἔπειτα δὲ καὶ τὸ δέον εἰσηγήσασθαι, καὶ τὸ συνοίσειν μέλλον ὑποδεῖξαι καὶ παραινέσαι. Καὶ τί δεῖ πάντα λέγειν τὰ ὑπ᾽ ἐχείνου γεγενημέναλαμπρῶς; Ὅπως μὲν ὁ βασιλεὺς τὸ προσεὐχεσθαι καὶ τὸν Θεὸν ἰκετεύειν ἀπηγόρευσεν' ὅπως δὲ οὗτος πρότερον ἐννόμως εὐχόμενος, καὶ χρύδδην τοῦτο ποιῶν, ἐπειδὴ ὃὲ ὁ δυσσεδὴς νόμος ἐτέθη, προφανῶς τὸν Θεὸν ἀντιδολῶν διετέλει, τοῦ νόμου καταγελῶν, καὶ τοῦ νομοθέτον καταφρονῶν. "Ὅπως παρεδόθη τοῖς λέουσιν " ὅπως κἀκείνους χατέπληξε ταῖς τῆς εὐσεδείας ἀκτῖσι, καὶ οἷόν τισι χημοῖς τοῖς τῆς θείας εἰκόνος χαρακτῆρσιν ἐπέδησεν αὐτῶν τὰ μεμηνότα στόματα" ὅπως εἴλκυσεν εἰς θεωρίαν τοῦ θαύματος τὸν δυσσεδῇ βασιλέα" ὅπως αὑτὸν ἐδίδαξεν, ὡς ὁ τών Ἑθραίων Θεὸς πάντων ἐστὶ ποιητὴς καὶ Δεσπότης ὅπως τὴν τῶν εἰδώλων ἀπάτην διήλεγξε. Δυνατὸν γὰρ τούτων ἕχαστον ἐκ τῆς ἱστορίας καταμαθέϊν, καὶ γνῶναι σαφῶς, ὡς δυνατὸν πονηροῖς δεσπόταις δουλεύοντας μηδεμίαν ἐκεῖθεν ἐχμάξασθαι πονηρίαν, ἀλλὰ τὴν ἄκραν τῆς ἀρετῆς χαταλαδεῖν κορυφὴν, καὶ τούτους τῆς πλάνης ἐλευθεροῦν, καὶ πρὸς τὴν ἀλήθειαν ποδηγεῖν, καὶ πολλοῖς ἑτέροις προκεῖσθαι σωτηρίας ἀρχέτυπον. Μηδεὶς τοίνυν μήτε τῆς δουλείας κατηγορείτω, μὴτε τὴν πονηρὰν δεσποτείαν νικᾷν τῶν δούλων τὴν ἀρετὴν νομιζέτω, ἀλλὰ πανταχόθεν τοῦ Θεοῦ τὴν προμήθειαν ὁράτω. ᾿Δλλὰ γὰρ τυχὸν εἴποι τις ἄν’ Τί δήποτε τοὺς παρανομίᾳ συνεζηκότας ὁ τῶν ὅλων Θεὸς τῷ Βαδυλωνίων παραδέδωκε βασιλεῖ, καὶ τοὺς δικαίους εἴασε δορυαλώτους γενέσθαι; Ποίας τοῦτο προνοίας ἔργον; ποίας ψήφου δικαίας; ποία δὲ οὐκ ἔστιν ἐν τούτοις ἀταξία καὶ ἀκοσμία καὶ σύγχυσις;
OI men oun tauta elegon, ho de ouk emellen, A alla tę̄ kaminǭ tous neanias pepedēmenous pkarepempe. To de pyr helyse men ton ek sidērou desmon, tēn euemprēston de tōn trichōn ephy- «laxse physin’ hapsasthai de tēs dotheisēs ouk ēnescheto trophēs, ephyge de, kai «ha nōta dedōke, kai kata tōn oikeiōn echōrei proschynētōn, tous de tou Theou theraponeias achēratous ephylatte. Kai kainon kai paradoxon egeneto thauma. Hoi men gar en mesǭ «hēs pyras ontes, kai ep᾽ anthrakōn badizontes, peiran tēs phlogos ouk elamoanon᾽ hoi de periestō- «es exōthen, kai tę̄ kaminǭ tēn trophēn chorēgountes, «rophē tou pyros eginonto. Kai hoi men anǭmōzon empipramenoi, hoi hoe endon hymnountes echorenon, kai tēn ktisin hapasan eis koinōnian tēs hymnǭdias ekaloun, kai tois hypo tōn anoētōn proschynoumenois stoicheiois hymnein ton euergetēn ekeleuon. Tosautē de ēn tēs thaumatourgias ekeinēs hē dynamis, hōs auton ekeinon dramein par᾽ autous ton alazona kai memēnota tyrannon, kai proskynēsai tous tēn tēs eikonos paraitēsamenous proskynēsin, kai pasin hekisteilai tois hypēkoois, ton toutōn gerairein theon. Houtōs ho megas Daniēl tēn autēn toutois symphoran hypomeinas, kai doryalōtos gegonōs, kai meta baroarōn bioteuein ēnankasmenos, ton patrǭon achridōs diephylatte nomon, kai kat᾽ ekeinon koliteuome gos, katharan kai achiodēlon ephylatte tēn Psychēn, kai tosautēn ēphiei tēs aretēs tēn aiglēn, hōs kai ton thēriōdē tyrannon tais toiautais astrapais kataplēxai" kai prōton men dēlous tous agnooumenous oneirous katastēsai, epeita de kai to deon eisēgēsasthai, kai to synoisein mellon hypodeixai kai parainesai. Kai ti dei panta legein ta hyp᾽ echeinou gegenēmenalamprōs? Hopōs men ho basileus to proseuchesthai kai ton Theon iketeuein apēgoreusen' hopōs de houtos proteron ennomōs euchomenos, kai chryddēn touto poiōn, epeidē hoe ho dyssedēs nomos etethē, prophanōs ton Theon antidolōn dietelei, tou nomou katagelōn, kai tou nomotheton kataphronōn. "Hopōs paredothē tois leousin " hopōs kakeinous chateplēxe tais tēs eusedeias aktisi, kai hoion tisi chēmois tois tēs theias eikonos charaktērsin epedēsen autōn ta memēnota stomata" hopōs eilkysen eis theōrian tou thaumatos ton dyssedę̄ basilea" hopōs hauton edidaxen, hōs ho tōn Hethraiōn Theos pantōn esti poiētēs kai Despotēs hopōs tēn tōn eidōlōn apatēn diēlenxe. Dynaton gar toutōn hechaston ek tēs historias katamatheïn, kai gnōnai saphōs, hōs dynaton ponērois despotais douleuontas mēdemian ekeithen echmaxasthai ponērian, alla tēn akran tēs aretēs chataladein koryphēn, kai toutous tēs planēs eleutheroun, kai pros tēn alētheian podēgein, kai pollois heterois prokeisthai sōtērias archetypon. Mēdeis toinyn mēte tēs douleias katēgoreitō, mēte tēn ponēran despoteian nikąn tōn doulōn tēn aretēn nomizetō, alla pantachothen tou Theou tēn promētheian horatō. ᾿Dlla gar tychon eipoi tis an’ Ti dēpote tous paranomią synezēkotas ho tōn holōn Theos tǭ Badylōniōn paradedōke basilei, kai tous dikaious eiase doryalōtous genesthai? Poias touto pronoias ergon? poias psēphou dikaias? poia de ouk estin en toutois ataxia kai akosmia kai synchysis?
They said this; and he did not delay, but sent the young men bound into the furnace. But the fire loosed the iron bonds while it preserved the easily burned nature of their hair; it would not touch the food given it, but fled, turned its back, went against its own worshippers, and kept God's servants unharmed. And a new and astonishing wonder happened. For those in the middle of the fire, walking on the coals, felt nothing of the flame, while those standing around outside and supplying fuel to the furnace became fuel for the fire. The ones wailed as they burned, while those inside danced as they sang, called all creation into fellowship in the hymn, and bade the elements worshipped by the foolish praise their benefactor. So great was the power of that miracle that the boastful and raving tyrant himself ran to them, did obeisance to those who had refused to worship the image, and wrote to all his subjects to honor their God. So too the great Daniel, who endured the same misfortune as they, became a captive and was compelled to live among barbarians, kept the ancestral law precisely, lived by it, kept his soul pure and unstained, and gave off such radiance of virtue as to strike even the beastly tyrant with such lightning; first making plain the dreams that were unknown, then also proposing what was needful and showing and advising what would be beneficial. And why need I tell all that he did so splendidly: how the king forbade praying and entreating God; how Daniel, who before had prayed according to the law and in secret, when the impious law was laid down, went on entreating God openly, laughing at the law and despising the lawgiver; how he was handed over to the lions; how he struck them with the rays of piety, and with the features of the divine image as with muzzles bound their raging mouths; how he drew the impious king to behold the miracle; how he taught him that the God of the Hebrews is the Maker and Master of all; how he refuted the deceit of idols? For each of these can be learned from the history, and one can know clearly that it is possible for those serving wicked masters to take no wickedness from them, but to reach the very summit of virtue, to free their masters from error and guide them to the truth, and to stand before many others as a model of salvation. So let no one accuse slavery, nor think that wicked mastery overcomes the virtue of slaves, but let him see God's forethought on every side. But perhaps someone might say: "Why did the God of all hand over to the king of the Babylonians those who lived in lawlessness, and allow the righteous to become captives? What providence's work is this? What just verdict? What disorder, unruliness, and confusion is there not in this?"
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᾿Αλλὰ ταῦτα λέγειν ἐπιχειροῦσιν οἱ τῆς θείας οἶκοκαὶ τῶν θείων μυστηρίων γευσάμενοι., ἴσασι τούτων τὴν αἰτίαν καὶ ῥίζαν. Κήδεται γὰρ τῶν πλημμελούντων, καὶ παιδεύει ὁ φιλάνθρωπος, καὶ ἀτημέλητον οὐδένα ἀνθρώπων ἐθέλει καταλιμπάνειν. Οὖ χάριν καὶ πέμπων αἰχμαλώτους τοὺς παρανόμους, συνἐπεμψεν αὐτοῖς οἷόν τινας παιδοτρίδας καὶ διδασκάλους τοὺς ἀρετῇ συζῶντας, ἵνα, καθάπερ τινὶ λύχνῳ φωταγωγούμενοι καὶ ποδηγούμενοι τῷ τούτων βίῳ καὶ λόγῳ, τὴν ἀπλανῇ τρίδον οὕτω πως ὁδεύωσιν, Ὅτι δὲ οὐ μόνον τοῖς ὁμοφύλοις σωτηρίας ἐγένετο πρόξενος ἣ τούτων αἰχμαλωσία, ἀλλὰ καὶ τοὺς ἀλλοφύλους ἐφώτισε τῷ τῆς θεογνωσίας φωτὶ, μάρτυς ἣ ἱστορία. Ἐὶ τοίνυν αὐτοὶ μὲν διὰ τῶν ἀγώνων διἔλαμψαν, καὶ περιφανεῖς ἐγένοντο, καὶ περίδλεπτοι, καὶ τοῖς ὀψιγόνοις ἀρχέτνπον ὠφελείας κατέλιπον, καὶ τοῖς συναιχμαλώτοις ὑπόθεσις σωτηρίας ἐγένοντο, καὶ τοὺς βαρθάρους ὥνησαν, ἀκραιφνῇ φυλάξαντες τὴν εὐσέδειαν, καὶ δι᾽ ἐκείνης μεγάλα θαυματουρήσαντες θαύματα, τί τῆς Προνοίας κατηγορεῖς τοιαῦτα προμηθουμένης; Τὶ δ᾽ οὐκὶ μᾶλλον ὑμνεῖς τὸν τῶν ψυχῶν Οἰκονόμον, καὶ τῆς κτίσεως Κυύερνήτην, οὕτω σοφῶς ἅπαντα καὶ συμφερόντως ἰθύναντα : Ἐγὼ μὲν οὖν ἐκ τῶν θείων ὑπέδειξα λογίων, ὡς δυνατὸν πονηρῷ δεσπότῃ δουλεύοντα, καὶ κακίαν φεύγειν, καὶ ἀρετὴν μετελθεῖν, καὶ τοῖς δεσπόταις πολλὰς προφάσεις παρασχεῖν ὠφελείας. Σὺ δὲ τοὺς νῦν συνδουλεύοντας καὶ ὄψει πολλοὺς ἀκολάστοις μὲν δευλεύοντας, ἀκολασίαν δὲ βδελυττομένους, καὶ σωφροσύνην τιμῶντας, ᾿καὶ οὐδεμίαν ἐκ τῶν δεσποτῶν κακίαν ἐχματτομένους, ἀλλ᾽ ὧν ἀρτίως διεξεληλύθαμεν ἀνδρῶν μιμουμένους τὸν βίον. Καὶ ἔχ τε τῶν εἰρημένων, ἔκ τε τῶν ὁρωμένων, καὶ τῆς ἡμετέρας φύσεως τὸ αὐτεξούσιον διδαχθεὶς, καὶ τῆς τοῦ Θεοῦ προνοίας τὴν σοφίαν καταμαθὼν, παλινῳδίαν σον, καὶ τὴν νῦν ἀναχρουομένην ὑπὸ σοῦ βλασφημίαν εἷς ὑμνῳδίαν μετάδαλε, καὶ τὰ κρούματα τῆς γλώσσης τὰ νῦν κατὰ τοῦ Θεοῦ Υἱγνόμενα, ὑπὲρ Θεοῦ γιγνέσθω, καὶ τοῦ Ποιητοῦ τὴν πρόνοιαν ἀδέτω, Χριστοῦ τοῦ Θεοῦ ἡμῶν αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν.
᾿Alla tauta legein epicheirousin hoi tēs theias oikokai tōn theiōn mystēriōn geusamenoi., isasi toutōn tēn aitian kai rhizan. Kēdetai gar tōn plēmmelountōn, kai paideuei ho philanthrōpos, kai atēmelēton oudena anthrōpōn ethelei katalimpanein. Ou charin kai pempōn aichmalōtous tous paranomous, synepempsen autois hoion tinas paidotridas kai didaskalous tous aretę̄ syzōntas, hina, kathaper tini lychnǭ phōtagōgoumenoi kai podēgoumenoi tǭ toutōn biǭ kai logǭ, tēn aplanę̄ tridon houtō pōs hodeuōsin, Hoti de ou monon tois homophylois sōtērias egeneto proxenos hē toutōn aichmalōsia, alla kai tous allophylous ephōtise tǭ tēs theognōsias phōti, martys hē historia. Ei toinyn autoi men dia tōn agōnōn dielampsan, kai periphaneis egenonto, kai peridleptoi, kai tois opsigonois archetnpon ōpheleias katelipon, kai tois synaichmalōtois hypothesis sōtērias egenonto, kai tous bartharous hōnēsan, akraiphnę̄ phylaxantes tēn eusedeian, kai di᾽ ekeinēs megala thaumatourēsantes thaumata, ti tēs Pronoias katēgoreis toiauta promēthoumenēs? Ti d᾽ ouki mallon hymneis ton tōn psychōn Oikonomon, kai tēs ktiseōs Kyyernētēn, houtō sophōs hapanta kai sympherontōs ithynanta : Egō men oun ek tōn theiōn hypedeixa logiōn, hōs dynaton ponērǭ despotę̄ douleuonta, kai kakian pheugein, kai aretēn metelthein, kai tois despotais pollas prophaseis paraschein ōpheleias. Sy de tous nyn syndouleuontas kai opsei pollous akolastois men deuleuontas, akolasian de bdelyttomenous, kai sōphrosynēn timōntas, ᾿kai oudemian ek tōn despotōn kakian echmattomenous, all᾽ hōn artiōs diexelēlythamen andrōn mimoumenous ton bion. Kai ech te tōn eirēmenōn, ek te tōn horōmenōn, kai tēs hēmeteras physeōs to autexousion didachtheis, kai tēs tou Theou pronoias tēn sophian katamathōn, palinǭdian son, kai tēn nyn anachrouomenēn hypo sou blasphēmian heis hymnǭdian metadale, kai ta kroumata tēs glōssēs ta nyn kata tou Theou Huignomena, hyper Theou gignesthō, kai tou Poiētou tēn pronoian adetō, Christou tou Theou hēmōn autǭ hē doxa eis tous aiōnas. ᾿Amēn.
But those who … the divine dispensation try to say this; those who have tasted the divine mysteries know their cause and root. For the lover of humankind cares for those who offend and disciplines them, and wishes to leave no human being uncared for. For this reason, when he sent the lawless into captivity, he sent with them those who lived in virtue as trainers and teachers, so that, lit as by a lamp and guided by their life and word, they might somehow travel the path that does not stray. And that their captivity became a cause of salvation not only to those of their own race but also enlightened the foreigners with the light of the knowledge of God, the history is witness. If, then, they shone through their contests, became famous and admired, left to later generations a model of benefit, became an occasion of salvation for their fellow captives, and helped the barbarians, keeping their piety pure and through it working great wonders, why do you accuse Providence, which takes such forethought? Why do you not rather praise the steward of souls and the pilot of creation, who steers all things so wisely and beneficially? I have shown from the divine oracles that it is possible for one serving a wicked master to flee vice, pursue virtue, and give his masters many occasions of benefit. And you, looking at your fellow slaves now, will see many serving licentious masters, yet loathing licentiousness and honoring chastity, taking no vice from their masters, but imitating the life of the men we have just described. Taught, then, by what has been said and what is seen, and by the free will of our nature, and having learned the wisdom of God's providence, sing a palinode, change the blasphemy you now strike up into a hymn, and let the notes of your tongue, now struck against God, be struck for God and sing the providence of the Maker, Christ our God; to him be glory to the ages. Amen.
Chapter 9
9.1PG 83
Εἰ τῆς ἀγαθῆς ἐκείνης παραινέσεως ἅπαντες ἢθελον ἐπαΐειν, τῆς διαῤῥήδην βοώσης" ε Ἰσχυρότερά σου μὴ ζήτει, καὶ βαθύτερά σου μὴ ἐρεύνα, ἃ προσετάγη σοι ταῦτα διανοοῦ, » πολλῶν οὐκ ἂν ἐδεήθημεν λόγων, τὴν περὶ πάντα τοῦ Θεοῦ προμήθειαν δεικνύναι βουλόμενοι. ΔΛίαν γὰρ ἣν εὐπετὲς καὶ μάλα ῥάδιον, τῆς περιττῆς καὶ ματαίας πολυπραγμοσύνης ἀπηλλαγμένους, κατιδεῖν ταύτην τῶν τοῦ παντὸς οἰάκων ἐπειλημμένην, καὶ σοφῶς ἅπαντα χυδερνῶσαν. Ἐπειδὴ δὲ πολλοὶ τῶν ἀνθρώπων ἑχόντες ὁρᾷν οὐκ ἐθέλουσιν, ἀλλὰ καὶ τοὺς ὀφθαλμοὺς μύουσι, καὶ τὰ ὦτα βύουσι, καὶ τῆς πανταχόθεν φερομένης φωνῇς ἐπαΐειν οὐκ ἐθέλουσι, καὶ τῶν εὖ καὶ καλῶς ὑπὸ τοῦ Θεοῦ γιγνομένων ἕκαστον ἄττα συνείρουσι τὰς ψευδεῖς κατηγορίας ὑφαίνοντες, εἰκότως, οἶμαι, τὸν κατὰ τῆς κατηγορίας ἀνεδεξάμεθα λόγον, συκοφαντίαν οὖσαν, ἀλλὰ οὐκ αἰτίαν ὀρθὴν ἀποδεῖξαι βουλόμενοι" καὶ τὴν πολεμουμένην ὑπ᾽ αὐτῶν προμήθειαν καλέσαντες σύμμαχον, καὶ τοῦ τῆς ἀπολογίας προστησάμενοι λόγον, ὀκτὼ μὲν ἤδη διεξἐληλύθαμεν λόγους, τὴν τῶν ἀχαρίστων διελέγχοντες βλασφημίαν. Καὶ τῆς ἀχαριστίας αὐτῶν κατηγόρους ὁμοῦ καὶ μάρτυρας παρηγάγομεν εἰς μέσον, οὐρανὸν, καὶ γῆν, καὶ θάλασσαν, καὶ ἀέρα, καὶ τὰ ἐν τούτοις ἅπαντα σώματα, ἔμψυχά τε καὶ ἄψυχᾳ, λογικά τε καὶ ἄλογα, πτηνὰ καὶ πεζὰ, καὶ νηκτὰ καὶ ἀμφίὅια. Καὶ πρὸς τούτοις, τὴν τῶν ἀνθρωπείων σωμάτῶν κατασκευὴν, τὴν ἐν ἑκάστῳ τῶν μορίων διαλάμπουσαν τοῦ Θεοῦ τὴν σοφίαν καὶ προμήθειαν. Τὸ θεόσδοτον τοῦ λόγου δῶρον, δι᾽ οὗ τῶν ἀνθρώπων ἡ φύσις καὶ γεωργίαν εὗρε, καὶ ναυτιλίαν, ἰατρικήν τε καὶ γραμματικὴν ἐπιστήμην, καὶ τὰς ἄλλας ἀπάσας τέχνας καὶ ἐπιστήμας, αἵ τῶν ἀνθρώπων τὸν βίον ἡδίω κατασκευάζουσιν. ᾿Απεδείξαμεν δὲ, σὺν Θεῷ φάναι, καὶ τῶν ζώων ἡμέρων τε καὶ ἀγρίων τὴν χρείαν, καὶ πλούτου καὶ πενίας τὸ χρέσιμον, δουλείας καὶ δεσποτείας τὸ ἀναγκαῖον' εἶτα πρὸς τούτοις, ὡς μηδεμίαν πρὸς τῶν κακίᾳ συζώντων δεσποτῶν ἕλκουσι βλάδην, εἰ θέλουσι σωφρονεῖν, οἱ δουλεύοντες. Καὶ τούτων ἐκ μὲν τῆς θείας Γραφῆς τὰς ἀποδείξεις εἰς μέσον ἠγάγομεν᾽ τοῖς δὲ πικροῖς τῆς Προνοίας κατηγόροις, τοῖς ἐπὶ τοῦ παρόντος δουλευόντων τὴν ἐξἐτασιν παρελίπομεν. "Ἔστι γὰρ καὶ νῦν ἰδεῖν μυρίους «πονηροῖς μὲν δεσπόταις δουλεύοντας, οὐ μόνον δὲ τὴν δεσποτικὴν κακίαν οὐ μιμουμένους, ἀλλὰ καὶ κομιδῇ μένους, καὶ τὴν ἐναντίαν τοῖς δεσπόταις ὁδεύοντας. ᾿Αλλ ἴσως πάλιν ἑτέραν ἐντεῦθεν ἀφορμὴν κατηγορίας καϊτὰ τῆς θείας λήψονται Προμηθείας, καὶ τοὺς «ἧς ἀρετῆς τροφίμους μάταια πονεῖν φήσουσι, καὶ κατὰ πετρῶν σπείρειν, τὸ δὴ λεγόμενον, καὶ χοσχίνῳ ὕδωρ ἀντλεῖν, καὶ τοιαῦτα ἅττα δρᾷν, καρπῶν ἀγαθῶν οὐδαμῶς ἀπολαύοντας. Οἱ μὲν γὰρ, φασὶ, πολλῇ, τὸν βίον ὁδεύουσιν" οἱ δὲ, τὸν βαρὺν ἕλκουσι τῆς δουλείας ζυγὸν, καὶ διηνεχέσιν ὑπόκεινται πόνοις, καὶ τὸ τούτων πολλῷ χαλεπώτερον, πολλοὶ πονηρίαν, μυσαττόμενοι, πονηροῖς δουλεύειν δεσπόταις ἀνέχονται. Ποῖον οὖν ἔχουσι, φησὶν, οὗτοι μισθόν; ποίας τῆς ἀρετῆς τὰς ἀντιδόσεις; ποῖα τῶν πόνων τα ἐπίχειρα; τίς ὁ τῶν ἱδρώτων καρπός, τῶν ἀγώνων τὰ ἄθλα; Οὔτε γὰρ τοὺς δουλεύειν λαχόντας ἅπαντας ἐλευθερίας ἔστιν ἰδεῖν ἀπολαύοντας, οὔτε τοῦς πενίᾳ μὲν συγχληρωθέντας, ἀρετῆς δὲ φροντιστὰς γεγενημένους, εἰς τὸν τῶν πλουσίων μεταδάντας ὁρῶμεν κατάλογον, ἀλλ᾽ ἐν τῇ προτέρᾳ τοὺς πλείστους ταλαιπωρίᾳ διαμεμενηκότας. ᾿Αλλὰ ᾿σὺ μὲν, ὦ ταλαίπωρε καὶ χαμαίζηλε, τῇ γαστρὶ, καὶ τῇ γνάθῳ, καὶ ταῖς ὀφρύσι τὴν εὐδαιμονίαν μετρεῖς, καὶ ὄρον εὐπραξίας εἶναι νομίζεις ζεῦγος
Ei tēs agathēs ekeinēs paraineseōs hapantes ēthelon epaïein, tēs diarrhēdēn boōsēs" e Ischyrotera sou mē zētei, kai bathytera sou mē ereuna, ha prosetagē soi tauta dianoou, » pollōn ouk an edeēthēmen logōn, tēn peri panta tou Theou promētheian deiknynai boulomenoi. DLian gar hēn eupetes kai mala rhadion, tēs perittēs kai mataias polypragmosynēs apēllagmenous, katidein tautēn tōn tou pantos oiakōn epeilēmmenēn, kai sophōs hapanta chydernōsan. Epeidē de polloi tōn anthrōpōn hechontes horąn ouk ethelousin, alla kai tous ophthalmous myousi, kai ta ōta byousi, kai tēs pantachothen pheromenēs phōnę̄s epaïein ouk ethelousi, kai tōn eu kai kalōs hypo tou Theou gignomenōn hekaston atta syneirousi tas pseudeis katēgorias hyphainontes, eikotōs, oimai, ton kata tēs katēgorias anedexametha logon, sykophantian ousan, alla ouk aitian orthēn apodeixai boulomenoi" kai tēn polemoumenēn hyp᾽ autōn promētheian kalesantes symmachon, kai tou tēs apologias prostēsamenoi logon, oktō men ēdē diexelēlythamen logous, tēn tōn acharistōn dielenchontes blasphēmian. Kai tēs acharistias autōn katēgorous homou kai martyras parēgagomen eis meson, ouranon, kai gēn, kai thalassan, kai aera, kai ta en toutois hapanta sōmata, empsycha te kai apsychą, logika te kai aloga, ptēna kai peza, kai nēkta kai amphioia. Kai pros toutois, tēn tōn anthrōpeiōn sōmatōn kataskeuēn, tēn en hekastǭ tōn moriōn dialampousan tou Theou tēn sophian kai promētheian. To theosdoton tou logou dōron, di᾽ hou tōn anthrōpōn hē physis kai geōrgian heure, kai nautilian, iatrikēn te kai grammatikēn epistēmēn, kai tas allas apasas technas kai epistēmas, hai tōn anthrōpōn ton bion hēdiō kataskeuazousin. ᾿Apedeixamen de, syn Theǭ phanai, kai tōn zōōn hēmerōn te kai agriōn tēn chreian, kai ploutou kai penias to chresimon, douleias kai despoteias to anankaion' eita pros toutois, hōs mēdemian pros tōn kakią syzōntōn despotōn helkousi bladēn, ei thelousi sōphronein, hoi douleuontes. Kai toutōn ek men tēs theias Graphēs tas apodeixeis eis meson ēgagomen᾽ tois de pikrois tēs Pronoias katēgorois, tois epi tou parontos douleuontōn tēn exetasin parelipomen. "Esti gar kai nyn idein myrious «ponērois men despotais douleuontas, ou monon de tēn despotikēn kakian ou mimoumenous, alla kai komidę̄ menous, kai tēn enantian tois despotais hodeuontas. ᾿All isōs palin heteran enteuthen aphormēn katēgorias kaïta tēs theias lēpsontai Promētheias, kai tous «hēs aretēs trophimous mataia ponein phēsousi, kai kata petrōn speirein, to dē legomenon, kai choschinǭ hydōr antlein, kai toiauta hatta drąn, karpōn agathōn oudamōs apolauontas. Hoi men gar, phasi, pollę̄, ton bion hodeuousin" hoi de, ton baryn helkousi tēs douleias zygon, kai diēnechesin hypokeintai ponois, kai to toutōn pollǭ chalepōteron, polloi ponērian, mysattomenoi, ponērois douleuein despotais anechontai. Poion oun echousi, phēsin, houtoi misthon? poias tēs aretēs tas antidoseis? poia tōn ponōn ta epicheira? tis ho tōn hidrōtōn karpos, tōn agōnōn ta athla? Oute gar tous douleuein lachontas hapantas eleutherias estin idein apolauontas, oute tous penią men synchlērōthentas, aretēs de phrontistas gegenēmenous, eis ton tōn plousiōn metadantas horōmen katalogon, all᾽ en tę̄ proterą tous pleistous talaipōrią diamemenēkotas. ᾿Alla ᾿sy men, ō talaipōre kai chamaizēle, tę̄ gastri, kai tę̄ gnathǭ, kai tais ophrysi tēn eudaimonian metreis, kai oron eupraxias einai nomizeis zeugos
If all were willing to listen to that good exhortation which cries out expressly, "Do not seek what is too strong for you, nor search out what is too deep for you; think on what has been commanded you," we would not need many words in wishing to show God's forethought over all things. For it would be very easy and simple for those freed from superfluous and vain curiosity to see it holding the tillers of the universe and wisely steering all things. But since many people willingly refuse to see, close their eyes, stop their ears, refuse to hear the voice that comes from every side, and string together false accusations against each thing done well and rightly by God, we have reasonably, I think, undertaken the discourse against their accusation, wishing to show that it is slander and not a just charge; and calling as our ally the forethought they attack, and putting forward the discourse of defense, we have already gone through eight discourses refuting the blasphemy of the ungrateful. As accusers and witnesses of their ingratitude we brought forward heaven, earth, sea, and air, and all the bodies in them, living and lifeless, rational and irrational, winged and walking, swimming and amphibious; and besides these, the construction of human bodies, God's wisdom and forethought shining out in each of its parts; the God-given gift of reason, by which human nature discovered farming and seafaring, medicine and grammar, and all the other arts and sciences that make human life more pleasant. We have shown, God willing, the usefulness of animals both tame and wild, the benefit of wealth and poverty, the necessity of slavery and mastery; and besides these, that those who serve draw no harm from masters who live in vice, if they wish to be self-controlled. For these we brought forward proofs from the divine Scripture, and left to the bitter accusers of Providence the examination of those who are slaves at present. For even now one can see countless people serving wicked masters who not only do not imitate their masters' vice but are utterly … and travel the opposite road to their masters. But perhaps they will take from this again another occasion of accusation against divine Forethought, and will say that the nurslings of virtue labor in vain, sow on rocks, as the saying goes, draw water with a sieve, and do such things, enjoying no good fruits at all. "For the one sort," they say, "travel through life with much …; the others drag the heavy yoke of slavery and are subject to continual labors; and what is much harder than these, many who abhor wickedness consent to serve wicked masters. What reward, then," he says, "do these have? What recompense for virtue? What return for their labors? What fruit of their sweat, what prizes for their contests? For we do not see all those whose lot is slavery enjoying freedom, nor do we see those allotted poverty who have cared for virtue passing over into the list of the rich, but most of them remaining in their former hardship." But you, wretched and grovelling man, measure happiness by the belly, the jaw, and the eyebrows, and think the definition of prosperity is a lofty team of horses,
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ὑψηλὸν, καὶ δορυφόρους, καὶ ἐφεστρίδα λαμπρὰν, καὶ ἵππους ἠσχημένους εἰς κάλλος, καὶ προμετνους, καὶ κήρυκα βοῶντα, καὶ οἰχέαν εἰς ὕψος ἐγηκαλίας λίθοις διηνθισμένους, καὶ γραφιχῇ τέχνῃ πεποιχιλμένους, καὶ στιθάδας, καὶ κύκλους, καὶ ἕπιπλα, καὶ ἐκπώματα, καὶ οἵἴνους ἀνθοσμίας, καὶ πανδαισίαν Σιχελιχήν τε καὶ Συδαριτιχὴν, καὶ τἄλλα ὅσα οἱ τὸν ὑγρὸν, καὶ ἀνείμενον, καὶ ἁδροδίαιτον ἐπι- «ηδεύουσι βίον. Ταῦτα δὲ πάντα τῶν εὖ φρονούντων ἔκαστος, οὗ μόνον οὐκ εὐδαιμονίαν, ἀλλὰ καὶ κακοδαιμονίαν ἐσχάτην, καὶ δυσπραξίαν εἴωθεν ὀνομάζειν. Οὐδὲ γὰρ διὰ τοῦτο δέδωκε τοῖς ἀνθρώποις τὸν πλοῦτὸν ὁ τῶν ὅλων Πρύτανις, ἵν᾽ εἰς ἀκολασίαν αὐτὸν δαπανήσωσι, καὶ πονηρίας ἐφόδιον γένηται" ἀλλ᾽ ὅπως αὐτὸν εὖ καὶ καλῶς οἰκονομήσαντες, καὶ αὐτοῖ τε ὧν δεῖ μεταλαδόντες, καὶ τοῖς δεομένοις τῶν περιττῶν μεταδιδόντες, σωφροσύνης αὐτὸν καὶ δι. Ο καιοσύνης ἀποφήνωσιν ὕλην. Οὐ μόνον δὲ αὐτὸς ὃ τῶν ὅλων Θεὸς οὕτιυ ταῦτα διέταξε, καὶ οἱ θεῖοι ἄν. δρες, ἑπόμενοι τῷ Δεσπότῃ, τοὺς κειμένους στέργουσιν ὄρους, ἀλλὰ καὶ ὑμεῖς, οἱ τὴν ἐσχάτην ἀχαριστίαν νενοσηκότες, τῶν κακῶς οὕτω τῷ πλούτῳ χεχρημέ.» νων κατηγορεῖν εἰώθατε" μᾶλλον δὲ τούτους μὲν ἀξιοῦτε συγγνώμης, τὸν δὲ τῶν ὅλων Πρύτανιν βλασφημεῖτε, ὡς πονηροῖς ἀνθρώποις τοῦ πλούτου δεδωκότα τὴν ἐξουσίαν. Οὐκοῦν καὶ ὑμῖν αὐτοῖς συνδοκεῖ, μὴ τὴν τοιαύτην χλιδὴν εὐπραξίαν ὀρίζεσθαει, ἀλλὰ τὸν δίκαιον καὶ σώφρονα βίον ἐπαίνων ἄξιον εἶναι, καὶ εὐφημίας τῆς ἀνωτάτω, κκαὶ εἴτ᾽ ἐν πενίᾳ, εἴτ᾽ ἐν περιουσίᾳ φανείη τῶν ἴσων στεφάνων ἀξιοῦν. ᾿Ηγοῦμαι δὲ, ὅτι τοὺς ἐν πενίᾳ τῆς ἀρεςῆς ἐπιμεστεφάνοις καὶ ὑμεῖς ταινιώσετε. ᾿Αλλ᾽ οὐ τοῦτον ἔχουσιν οἱ τὸν Θεὸν θεραπεύειν ἑσπουδαχότες μισθὸν, οὐδ᾽ εἰς ταύτην ὁρῶσι τὴν ἀντίδοσιν οἱ περὶ τοὺς θείους νόμους ἑσπουδαχότες. Εἶδε γὰρ πολλοὺς πολλάκις καὶ λωδᾶτθαι τῶν ἀνθρώπων ὁ ἕπαινος. Χαυνοῖ γὰρ τὴν προθυμίαν, καὶ τῷ δρόμῳ λυμαίνοται" καὶ ἡγούμενός τις αὐτὸ κατειληφέναι τοῦ δρόμου τὸ τέρμα, τοῦτο γὰρ ὁ ἔπαινος ὑπαινίττεται, παύεται τοῦ τρέχειν, καὶ τὴν νίκην ἀπόλλυσι. Τοῦτο καὶ ὁ τῶν ὅλων Θεὸς διὰ τοῦ προφήτου παραδηλῶν, ἔλεγε" « Λαός μου, οἱ μακαρίζοντες ὑμᾶς πλανῶσιν ὑμᾶς, καὶ τὴν τρίθον τῶν ποδῶν ὑμῶν ἐχταράττουσιν.» Διαλύουσι γὰρ τοῖς ἐπαίνοις τῆς προθυμίας τὸ σύντονον, καὶ χαταλαδεῖν οὐκ ἐῶσι τὴν νύσσαν. Οὕτως ὁ μακάριος ἔτρεχε Παῦλος, οὔτε τοῖς ἐπαινοῦσιν, οὔτε τοῖς βλασφημοῦσι προσέχων, ἀλλὰ τῶν ὄπισθεν μὲν ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος καὶ κατὰ σκοπὸν διώκων ἐπὶ τὸ βραθεῖον τῆς ἄνω κλήσεως. Οὐ τοίνυν μισθὸν ὁρίζονται τῶν πόνων τὸν παρὰ τῶν ἀνθρώπων ἔπαινον τῶν θείων νόμων οἱ φύλακες, ἀλλὰ τὰς θείας ἀναμένουσιν ὑποσχέσεις, τὸν τῶν ἄθλων ἀγωνοθέτην τοῦ δικαίου χριτοῦ πὴν ψῆφον προσδέχονται, τὴν τῶν σωμάτων ἀνάστασιν, τὴν εἰς οὐρανοὺς ἀνάδασιν, τὴν μετ᾽ ἀγγέλων χορείᾳν, καὶ πρὸ τούτων ἁπάντων, τὸ διηνεκῶς αὐτὸν ἀρᾷ) τὸν ἐρώμενον, δι᾽ ὃν τοῦ βίου τὸ πέλαγος διαπερῶντες, τῶν τῆς πονηρίας ὑπερέπλευσαν κυμάτων, καὶ μετὰ πολλῶν διανηχόμενοι πόνων, οὐκ ἠθέλησαν ὑποδρύχιοι γενέσθαι, ἀλλὰ τὴν τῶν λιμένων τὴν ἀσθένειαν. Λιμένα δὲ ἔχουσιν οἱ τῆς ἀρετῆς εἰς ἄκρον ἐληλαχότες, οὐ ζωὴν, οὐκ ἀνάστασιν, οὐκ ἄλλο τι τῶν ἀγαστῶν, ἀλλ᾽ αὐτὸν τὸν ποθούμενον, δι᾿ ὃν «ρυφὴν ἡγοῦνται τὴν χαχουχίαν, καὶ ὕπνον ἥδιστον τὴν ἐπίπονον ἐργασίαν, καὶ τὴν ἐν ἐρήμοις διατριδὴν τῆς ἐν πόλεαι θυμηρεστέραν, καὶ τὴν ἐν πενίᾳ ζωὴν, τῆς μετὰ πλούτου λαμπροτέραν, καὶ τὴν πικρὰν δουλείαν, πάσης τυραννίδος ἡδίω. Τοῦτον οἱ τῆς ἀρετῆς ἐργάται προσμένουσι τὸν μισθόν. « "Ἔστι γὰρ κληρονομία τοῖς θεραπεύουσι τὸν Κύριον, » ὡς ὁ προφήτης Ἡσαΐας βοᾷ. Μαρτυρεΐζ δὲ καὶ ὁ μακάριος Δαβὶδ, εὐχαριστήριον ὕμνον ὑφαίνων τῷ δοτῆρι τῶν ἀγαθῶν, καὶ λέγων" ε ΓἼἜδωχας κληρονομίαν ταῖς φοδουμένοις τὸ ὄνομά που, Κύριε. » δὲ καὶ αὐτὸ; ὁ Δεσπότης Χριστὸς ἐν τοῖς ἱεροῖς Εὺ- ͵ αγγελίοις τοιαῦτα διεξέρχεται" « Μακάριοι, λέγων, οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν᾽ μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ χληρονομή“σουσι τὴν γῆν᾽ » καὶ τἄλλα τὰ τούτοις ἑπόμενα, ῥάδιον τῷ βουλομένῳ τὰς θείας ἀναπτύξαντι καταμαθεῖν. Εὐρήσει γὰρ ταῦτα καὶ ἐν τῇ τῶν τα-
hypsēlon, kai doryphorous, kai ephestrida lampran, kai hippous ēschēmenous eis kallos, kai prometnous, kai kēryka boōnta, kai oichean eis hypsos egēkalias lithois diēnthismenous, kai graphichę̄ technę̄ pepoichilmenous, kai stithadas, kai kyklous, kai hepipla, kai ekpōmata, kai hoiinous anthosmias, kai pandaisian Sichelichēn te kai Sydaritichēn, kai talla hosa hoi ton hygron, kai aneimenon, kai hadrodiaiton epi- «ēdeuousi bion. Tauta de panta tōn eu phronountōn ekastos, hou monon ouk eudaimonian, alla kai kakodaimonian eschatēn, kai dyspraxian eiōthen onomazein. Oude gar dia touto dedōke tois anthrōpois ton plouton ho tōn holōn Prytanis, hin᾽ eis akolasian auton dapanēsōsi, kai ponērias ephodion genētai" all᾽ hopōs auton eu kai kalōs oikonomēsantes, kai autoi te hōn dei metaladontes, kai tois deomenois tōn perittōn metadidontes, sōphrosynēs auton kai di. O kaiosynēs apophēnōsin hylēn. Ou monon de autos ho tōn holōn Theos houtiy tauta dietaxe, kai hoi theioi an. dres, hepomenoi tǭ Despotę̄, tous keimenous stergousin orous, alla kai hymeis, hoi tēn eschatēn acharistian nenosēkotes, tōn kakōs houtō tǭ ploutǭ chechrēme.» nōn katēgorein eiōthate" mallon de toutous men axioute syngnōmēs, ton de tōn holōn Prytanin blasphēmeite, hōs ponērois anthrōpois tou ploutou dedōkota tēn exousian. Oukoun kai hymin autois syndokei, mē tēn toiautēn chlidēn eupraxian orizesthaei, alla ton dikaion kai sōphrona bion epainōn axion einai, kai euphēmias tēs anōtatō, kkai eit᾽ en penią, eit᾽ en periousią phaneiē tōn isōn stephanōn axioun. ᾿Ēgoumai de, hoti tous en penią tēs aresēs epimestephanois kai hymeis tainiōsete. ᾿All᾽ ou touton echousin hoi ton Theon therapeuein hespoudachotes misthon, oud᾽ eis tautēn horōsi tēn antidosin hoi peri tous theious nomous hespoudachotes. Eide gar pollous pollakis kai lōdatthai tōn anthrōpōn ho hepainos. Chaunoi gar tēn prothymian, kai tǭ dromǭ lymainotai" kai hēgoumenos tis auto kateilēphenai tou dromou to terma, touto gar ho epainos hypainittetai, pauetai tou trechein, kai tēn nikēn apollysi. Touto kai ho tōn holōn Theos dia tou prophētou paradēlōn, elege" « Laos mou, hoi makarizontes hymas planōsin hymas, kai tēn trithon tōn podōn hymōn echtarattousin.» Dialyousi gar tois epainois tēs prothymias to syntonon, kai chataladein ouk eōsi tēn nyssan. Houtōs ho makarios etreche Paulos, oute tois epainousin, oute tois blasphēmousi prosechōn, alla tōn opisthen men epilanthanomenos, tois de emprosthen epekteinomenos kai kata skopon diōkōn epi to bratheion tēs anō klēseōs. Ou toinyn misthon horizontai tōn ponōn ton para tōn anthrōpōn epainon tōn theiōn nomōn hoi phylakes, alla tas theias anamenousin hyposcheseis, ton tōn athlōn agōnothetēn tou dikaiou chritou pēn psēphon prosdechontai, tēn tōn sōmatōn anastasin, tēn eis ouranous anadasin, tēn met᾽ angelōn choreiąn, kai pro toutōn hapantōn, to diēnekōs auton arą) ton erōmenon, di᾽ hon tou biou to pelagos diaperōntes, tōn tēs ponērias hyperepleusan kymatōn, kai meta pollōn dianēchomenoi ponōn, ouk ēthelēsan hypodrychioi genesthai, alla tēn tōn limenōn tēn astheneian. Limena de echousin hoi tēs aretēs eis akron elēlachotes, ou zōēn, ouk anastasin, ouk allo ti tōn agastōn, all᾽ auton ton pothoumenon, di᾿ hon «ryphēn hēgountai tēn chachouchian, kai hypnon hēdiston tēn epiponon ergasian, kai tēn en erēmois diatridēn tēs en poleai thymēresteran, kai tēn en penią zōēn, tēs meta ploutou lamproteran, kai tēn pikran douleian, pasēs tyrannidos hēdiō. Touton hoi tēs aretēs ergatai prosmenousi ton misthon. « "Esti gar klēronomia tois therapeuousi ton Kyrion, » hōs ho prophētēs Hēsaïas boą. Martyreïz de kai ho makarios Dabid, eucharistērion hymnon hyphainōn tǭ dotēri tōn agathōn, kai legōn" e GIEdōchas klēronomian tais phodoumenois to onoma pou, Kyrie. » de kai auto? ho Despotēs Christos en tois hierois Eu- ͵ angeliois toiauta diexerchetai" « Makarioi, legōn, hoi ptōchoi tǭ pneumati, hoti autōn estin hē basileia tōn ouranōn᾽ makarioi hoi praeis, hoti autoi chlēronomē“sousi tēn gēn᾽ » kai talla ta toutois hepomena, rhadion tǭ boulomenǭ tas theias anaptyxanti katamathein. Eurēsei gar tauta kai en tę̄ tōn ta-
bodyguards, a splendid cloak, horses trained for beauty, … , a herald crying out, a house raised on high, … adorned with stones and decorated with the painter's art, couches, round tables, furniture, drinking cups, fragrant wines, a Sicilian and Sybaritic banquet, and all the other things of those who practise a soft, slack, and luxurious life. But every right-minded person usually calls all these things not happiness but the utmost unhappiness and misfortune. For the ruler of all did not give wealth to human beings so that they might spend it on licentiousness and it might become provision for wickedness, but so that, managing it well and rightly, taking what they need themselves and sharing the surplus with those in need, they might make it material for self-control and justice. And not only did the God of all himself order these things so, and the divine men, following the Master, love the bounds laid down; but you too, sick with the utmost ingratitude, are accustomed to accuse those who use wealth so badly; or rather you think them worthy of pardon, and blaspheme the ruler of all for having given wicked men power over wealth. So you too agree that such luxury is not to be defined as prosperity, but that the just and self-controlled life is worthy of praise and of the highest acclaim, and should be counted worthy of equal crowns whether it appears in poverty or in abundance. And I think that you too will bind with crowns those in poverty who care for virtue. But this is not the reward those who are eager to serve God have, nor do those eager for the divine laws look to this recompense. For he has seen that human praise has often harmed many. For it slackens their eagerness and damages the race; and one who thinks he has reached the end of the course (for this is what praise hints) stops running and loses the victory. The God of all made this plain through the prophet, saying: "My people, those who call you blessed lead you astray and confuse the path of your feet." For by their praise they dissolve the intensity of eagerness and do not let one reach the turning post. So the blessed Paul ran, attending neither to those who praised nor to those who reviled, but "forgetting what lies behind and straining toward what lies ahead, pressing on toward the goal for the prize of the upward call." So the guardians of the divine laws do not define human praise as the reward of their labors, but await the divine promises; they expect the verdict of the just judge, the president of the contests: the resurrection of bodies, the ascent to heaven, the dance with the angels, and before all these, continually to see the one they love, for whose sake, crossing the sea of life, they sailed over the waves of wickedness, and swimming through with many labors were unwilling to sink, but … the weakness. Those who have gone to the summit of virtue have as their harbor not life, not resurrection, not any other of the admirable things, but the beloved himself, for whose sake they consider hardship luxury, laborious work the sweetest sleep, living in deserts more pleasant than living in cities, a life in poverty more splendid than one with wealth, and bitter slavery sweeter than any tyranny. This is the reward the workers of virtue await. "For there is an inheritance for those who serve the Lord," as the prophet Isaiah cries. And the blessed David bears witness, weaving a hymn of thanksgiving to the giver of good things and saying: "You have given an inheritance to those who fear your name, O Lord." And the Master Christ himself in the holy Gospels says such things: "Blessed," he says, "are the poor in spirit, for theirs is the kingdom of heaven; blessed are the meek, for they shall inherit the earth"; and what follows these, which anyone who wishes can learn by opening the divine Scriptures. For he will find these things in the distribution of the
9.3PG 83
λάντων διανομῇ, καὶ ἐν τῇ τῶν δέκα παρθένων παραβολῇ, καὶ ἐν τῇ τῶν ἀμνῶν καὶ τῶν ἐρίφων τροπιχῇ διαιρέσει, καὶ ἐν τῷ σπόρῳ τῷ τὰ ζιζάνια δεξαμένῳ, καὶ ἐν τῇ σαγήνῃ, ἦν χαθῆχαν μὲν οἱ χαλάσαντες εἰς τὸ πέλαγος, ἀορίστως δὲ τοὺς ἰχθύας θηρεύσαντες, οὕτω λοιπὸν ἀρίστην δὴ τὴν διαίρεσιν ἐποιήσατο. Μυρία δὲ. τοιαῦτα καὶ ἐν τοῖς ἀποστολικοῖς διδάγμασιν ἔστιν εὑρεῖν. Ταῦτα τοίνυν τοῖς φιλομαθέσι καταλιπὼν ἐρευνᾷν, ὡς μῆκος ἄπειρὸν ἐμποιοῦντα τῷ λογῳ, ἐπὶ τὰ σὐυνεχῇ βαδιοῦμαι τοῦ λόγου. Ἄλλως τε δὲ περιττὸν, καὶ λίαν παρέλχον, τῶν τῆς ἀρετῆς ἀντιδόσεων ἀπὸ τῆς θείας Γραφῆς τὰς ἀποδείξεις ποιήσασθαι, Οἵ τε γὰρ πιστεύοντες προνοεῖν τῶν ἀνθρώπων τὸν τῶν ὅλων Θεὸν, τῶν ἡμετέρων οὐ προσδέονται λόγων, ἀλλ᾽ ἀρκοῦνται τοῖς τῆς πίστεως ὀφθαλμοῖς, καὶ τῇ τῶν θεοπνεύστων λοδιδασχαλίᾳ" οἵ τε μηδέπω πεπιστευκότες, ἀλλὰ τῷ τῆς ἀπιστίας κατεχόμενοι ζόφῳ, καὶ τὴν κατὰ τοῦ Πεποιηκότος ἀχαριστίαν νενοσηκότες, τῶν τῆς θείας Γραφῆς ἐπαΐειν οὐκ ἀνέχονται λογίων. Διὰ τοῦτο, τὰς ἐκεῖθεν ἀποδείξεις ἐπὶ τοῦ παρόντος καταλιπόντες τοῖς φυσιχοῖζς αὐτοὺς διελέγξωμεν συλλογισμοῖς. : οἱ Πυθώμεθα τοίνυν αὐτῶν, τὴν σωφροσύνην, καὶ δικαιοσύνην, καὶ τἄλλα τῆς ἀρετῆς μόρια, πότερον ἀγαθὰ νομίζουσιν εἶναι, καὶ ἀγαθῶν αἴτια, ἣ τῇ χαἢ κίᾳ συγχαταλέγουσιν : ᾿Αλλὰ τοῦτο οὐδ᾽ αὐτὸς εἰπεῖν ὁ τῆς κακίας πατὴρ ἀνάσχοιτ᾽ ἂν πώποτε. Πῶς γὰρ ὅ τε τοῖς τούτων ἐργάταις ὡς ἐναντίοις ὁσημέραι πολεμῶν, καὶ τὴν μὲν ἀκολασίαν τῇ σωφροσύνῃ, τῇ δὲ δικαιοσύνῃ τὴν ἀδικίαν ἀντιτάττων ἀεί; ᾿Ανάγχη τοίνυν αὐτοὺς συνομολογεῖν τῷ διδασκάλῳ, δὲ καὶ μὴ πειραθῆναι νικᾷν ἐν κακχίᾳ τὸν ταύτην γεγεννηκότα. Οὐκ ἔστι γὰρ μαθητὴς ὑπὲρ τὸν διδάχατὰ τὴν τοῦ Κυρίου φωνήν. Πάλιν τοίνυν αὑτοὺς προσερωτήσωμεν᾽ Εἰ τοίνυν χαλὰ ταῦτα, καὶ οἱ χαλῶν κάλλιστα, καὶ ἀγαθὰ, καὶ ἀγαθῶν ἄριστα, καὶ οὐδεὶς ἀντείποι ταῦθ᾽ οὕτως ἔχειν μὴ σφόδρα παραπαίων, καὶ τὸ φρονεῖν ἀφῃρημένος, προσῆκει δηλονότι τοὺς τούτων ἐραστὰς καλοὺς καὶ ἀγαθοὺς ὀνομάζεσθαι, καὶ καρπὸν ἔχειν, οὗ τὶ " μόνον τῶν πόνων ἰσόῤῥοπον, ἀλλὰ καὶ πολλαπλάδιον. Πῶς γὰρ οὐκ ἄτοπον, τὸν μὲν γηπόνον σπέρματα ἐπίχειρα, καὶ τὸν φυτουργὸν ὡσαύτως δένδρα φυτεύοντα, παραψυχὴν ἔχειν τῶν καρπῶν τὸς ὠδῖνας" θείου τούτον παραδείσου γιγνομένους, καὶ πολὺν μὲν ἱδρῶτα, πολὺν δὲ πόνον εἰς τὴν τῶν φυτῶν τούτων ἐπιμέλειαν, μόνους ἄκαρπον ἔχειν τὸν πόνον, καὶ ἀγέραστον τὸν ἱδρῶτα; Καὶ τοὺς μὲν ἀπολαύειν, καὶ βραδεῖα λαμδάνειν, καὶ τοῖς παρὰ τῶν θεατῶν ταινιοῦσθαι κρότοις " τὴν δὲ ἀρετὴν φανῆναι " καὶ μήτε θεατὰς ἔχειν, μήτε ἀγωνοθέτην, μήτε γέρας, μῆτε βραδεῖον, μῆτε στέφανον, τὸν μέγιστον τοῦτον ἀγῶνα; Καὶ τραγῳδίας μὲν καὶ κωμῳδίας ὑποκριταὶ, οἱ (ηῆς ἔχουσιν εἰς ὃ βλέποντες τὴν τέχνην μετίασι, καὶ τῇ οὶ τῶν στεφάνων ἐλπίδι τῶν πόνων ἀνέχονται" καὶ καὶ τὴν παρὰ τῶν θεατῶν ἀναμένοντες εὐφημίαν προσδέχονται δὲ καὶ τὸν παρὰ τῶν
lantōn dianomę̄, kai en tę̄ tōn deka parthenōn parabolę̄, kai en tę̄ tōn amnōn kai tōn eriphōn tropichę̄ diairesei, kai en tǭ sporǭ tǭ ta zizania dexamenǭ, kai en tę̄ sagēnę̄, ēn chathēchan men hoi chalasantes eis to pelagos, aoristōs de tous ichthyas thēreusantes, houtō loipon aristēn dē tēn diairesin epoiēsato. Myria de. toiauta kai en tois apostolikois didagmasin estin heurein. Tauta toinyn tois philomathesi katalipōn ereunąn, hōs mēkos apeiron empoiounta tǭ logǭ, epi ta syynechę̄ badioumai tou logou. Allōs te de peritton, kai lian parelchon, tōn tēs aretēs antidoseōn apo tēs theias Graphēs tas apodeixeis poiēsasthai, Hoi te gar pisteuontes pronoein tōn anthrōpōn ton tōn holōn Theon, tōn hēmeterōn ou prosdeontai logōn, all᾽ arkountai tois tēs pisteōs ophthalmois, kai tę̄ tōn theopneustōn lodidaschalią" hoi te mēdepō pepisteukotes, alla tǭ tēs apistias katechomenoi zophǭ, kai tēn kata tou Pepoiēkotos acharistian nenosēkotes, tōn tēs theias Graphēs epaïein ouk anechontai logiōn. Dia touto, tas ekeithen apodeixeis epi tou parontos katalipontes tois physichoizs autous dielenxōmen syllogismois. : hoi Pythōmetha toinyn autōn, tēn sōphrosynēn, kai dikaiosynēn, kai talla tēs aretēs moria, poteron agatha nomizousin einai, kai agathōn aitia, hē tę̄ chaē kią synchatalegousin : ᾿Alla touto oud᾽ autos eipein ho tēs kakias patēr anaschoit᾽ an pōpote. Pōs gar ho te tois toutōn ergatais hōs enantiois hosēmerai polemōn, kai tēn men akolasian tę̄ sōphrosynę̄, tę̄ de dikaiosynę̄ tēn adikian antitattōn aei? ᾿Ananchē toinyn autous synomologein tǭ didaskalǭ, de kai mē peirathēnai nikąn en kakchią ton tautēn gegennēkota. Ouk esti gar mathētēs hyper ton didachata tēn tou Kyriou phōnēn. Palin toinyn hautous proserōtēsōmen᾽ Ei toinyn chala tauta, kai hoi chalōn kallista, kai agatha, kai agathōn arista, kai oudeis anteipoi tauth᾽ houtōs echein mē sphodra parapaiōn, kai to phronein aphę̄rēmenos, prosēkei dēlonoti tous toutōn erastas kalous kai agathous onomazesthai, kai karpon echein, hou ti " monon tōn ponōn isorrhopon, alla kai pollapladion. Pōs gar ouk atopon, ton men gēponon spermata epicheira, kai ton phytourgon hōsautōs dendra phyteuonta, parapsychēn echein tōn karpōn tos ōdinas" theiou touton paradeisou gignomenous, kai polyn men hidrōta, polyn de ponon eis tēn tōn phytōn toutōn epimeleian, monous akarpon echein ton ponon, kai ageraston ton hidrōta? Kai tous men apolauein, kai bradeia lamdanein, kai tois para tōn theatōn tainiousthai krotois " tēn de aretēn phanēnai " kai mēte theatas echein, mēte agōnothetēn, mēte geras, mēte bradeion, mēte stephanon, ton megiston touton agōna? Kai tragǭdias men kai kōmǭdias hypokritai, hoi (ēēs echousin eis ho blepontes tēn technēn metiasi, kai tę̄ oi tōn stephanōn elpidi tōn ponōn anechontai" kai kai tēn para tōn theatōn anamenontes euphēmian prosdechontai de kai ton para tōn
talents, in the parable of the ten virgins, in the figurative separation of the lambs and the kids, in the sowing that received the tares, and in the net, which those who let it down cast into the sea and caught fish without distinction, and then made the best separation. And countless such things can be found in the apostolic teachings too. Leaving these, then, for those who love learning to search out, since they would give endless length to the discourse, I will go on to what follows in the argument. Besides, it is superfluous and very unnecessary to make the proofs of the recompenses of virtue from the divine Scripture. For those who believe that the God of all provides for human beings do not need our words, but are content with the eyes of faith and the teaching of the God-inspired oracles; and those who have not yet believed, but are held by the darkness of unbelief and sick with ingratitude toward the one who made them, do not consent to hear the oracles of the divine Scripture. Therefore, leaving aside for the present the proofs from there, let us refute them with natural reasonings. Let us ask them, then, whether they think temperance, justice, and the other parts of virtue are goods and causes of goods, or whether they count them with vice. But not even the father of vice himself would ever consent to say this. For how could he, who daily fights the workers of these virtues as enemies, and always sets licentiousness against temperance and injustice against justice? So they must agree with their teacher, and … not try to outdo in vice the one who begot it. For "a disciple is not above his teacher," according to the Lord's word. Let us ask them again, then: if these things are fine, the finest of fine things, good, and the best of goods, and no one would deny that this is so unless he were quite deranged and deprived of his wits, it is fitting, plainly, that their lovers be called fine and good and have a fruit not only equal to their labors but many times greater. For is it not absurd that the farmer who sows seeds has … rewards, and the gardener likewise who plants trees has the fruits as consolation for his labor pains, while those who become … of this divine paradise and spend much sweat and much labor in tending these plants alone have labor without fruit and sweat without honor? And that … should enjoy …, receive prizes, and be crowned with the applause of the spectators, while virtue … and have neither spectators, nor president of the games, nor honor, nor prize, nor crown in this greatest contest? Actors of tragedy and comedy, who have something to look to as they pursue their art, endure their labors in the hope of crowns, and await the acclaim of the spectators and expect that of the …
9.4PG 83
Καὶ ὁ χυδερνήτης τοὺς λιμένας περισκοπῶν, τῶν κυμάτων κατατολμᾷ, καὶ τῇ τοῦ κέρδους ἐπιθυμίᾳ ψυχαγωγούμενος, φέρει τῶν χαταἰγίδων τὰς προσδολάς. Καὶ ὁ σκυτοτόμος δὲ;,, καὶ ὁ χαλχοτύπος, καὶ ἅπας τέχνην τινὰ μεταχειριζόμενὸς, τὸ τέλος τῶν πόνων προσδέχεται, καὶ τὴν τῆς ὠφελείας ἐλπίδα τῇ περὶ τὴν τέχνην ταλαιπωρίᾳ παραζευγνὺς, ἡδονὴν ἔχει τοῖς ἱδρῶσι αυγκεχραμένην. Μόνην δὲ, ὡς ἔοικε, τὴν τῆς ἀρετῆς, εἴτε τέχνην τις ὀνομάζειν ἐθέλοι, εἴτε ἐπιστήμην ἐπὶ ἀγῶνας καὶ ἄθλους, εἴτε γεωργίαν καὶ φυτουργίαν, οὐκ ἔχειν τέλος χρηστὸν ἐν χαιρῷ τῶν πόνων ψυχαγωγῆσαι δυνάμενον; ᾿Αλλὰ μάτην μὲν σωφρωνοῦσιν οἱ σώφρονες, καὶ τοῖς πολλοῖς καὶ ποικίλοις ἀνταγωνίζονται πάθεσι, τὴν τούτων πυρὰν χατασδέσαι κοῦντες: Μάτην δὲ οἱ τῆς δικαιοσύνης ἐργάται τῇ ἀδικίᾳ πυχτεύουσι, τῶν τε ἀλλοτρίων ἀπεχόμενοι, καὶ τὰ οἰκεῖα προϊέμενοι; "Αχρήστος δὲ καὶ τῆς ἀνδρείας ἣ κτῆσις τοῖς μετιοῦσιν " γενναίως γὰρ φέροντες τὰ προσπίπτοντα λυπηρὰ, τὸν ἀγωνοθέτην οὐκ ἔχουσιν: ᾿Αλλ᾽ οὐκ ἔστι ταῦτα, οὐκ ἔστιν. ᾿Αξιάγαστον γὰρ καὶ ἀξιόχτητον τῆς ἀρετῆς τὸ κτῇμα. Καὶ τοῦτο καὶ ὑμεῖς ἂν φαίητε, ὑπὸ τῆς τοῦ συγειδότος ἀνάγκης ὠθούμενοι. Ἐμπέφυχε γὰρ αὕτη τοῖς ἀνθρώποις ἧ γνῶσις, καὶ οὐ δεῖται τῶν ταύτης λαχόντων τὴν κτῇσιν οὐδεὶς, λόγων ἐπεισάχτων, ἣ θεόθεν φερομένων, ἣ παρὰ ἀνθρώπων προσφερομένων ἀπόχρη γὰρ ὁ ἔμφντος λόγος εἰς τὴν τούτων διδασκαλίαν. Μαρτυροῦσι δὲ οἱ τῆς κακίας ἐργάται, καὰ χρύδδην αὐτὴν μετιόντες, καὶ ἐὰν φωραθῶσιν, ἀπολογίας σφίσιν αὐτοῖς μηχανώμενοι. Καὶ καὶ μοιχοὶ, καὶ ἀνδροφόνοι, καὶ οἱ τὰ τούτων συγγενῆ μετιέναι τολμῶντες, σκότῳ συνεργῷ κεχρημένοι, ταῦτα ποιεῖν ἐπιχειροῦσιν. Εἰ δὲ καὶ μεθ᾽ ἡμέραν τις πειραθείη τούτων τι δράσαι, σύμμαχον λαμθάνει τῶν ἀνθρώπων τὴν ἐρημίαν. Οὐκοῦν, δι᾿ ὧν λανθάνειν πειρῶνται, δηλοῦσιν ἣν ἔχουσι περὶ τῶν γινοἱλένων διάκρισιν. Θὺ γὰρ ἂν ἔλαθον, εἰ χαλὰ ποιεῖν ὑπέλαδον λανθάνειν δὲ πειρώμενοι, καὶ τὸ φωραθῆναι δειμαίνοντες, ὁμολογοῦσιν ὡς πονηρὰ τὰ γινόμενα. Οὐκοῦν ἴστε καὶ ὑμεῖς, ὦ λίαν ἀχάριστοι, ὡς ἀγαθὴ τῆς ἀρετῆς ἧ κτῆσις, καὶ ὡς μάλα πολλοὺς ἔχει πόνους συνεζευγμένους. Προσήκει τοίνυν τὴν παρὰ πάντων ἐπαινουμένην, καὶ τῶν οἰκείων, καὶ ὃ τῶν ἀντιπάλων, καὶ μετὰ πολλῶν πόνων χαρπουμένην, ἀξίας ἔχειν τὰς ἀντιδόσεις. ᾿Αλλ ὁρῶμεν κατὰ τὸν παρόντα βίον, πολλοὺς μὲν ταύτην αἱρουμένους, καὶ πολλῶν ὑπὲρ αὐτῆς πόνων ἀνεχομένους, οὐ πάν-τας δὲ ἐπαίνου τινὸς καὶ τιμῆς δι᾽ αὐτὴν ἀπολαύοντας " ἀλλὰ τοὺς μὲν ὡς ταύτης ἐραστὰς ἐν τοῖς τοὺς γινομένους, καὶ μετὰ τελευτὴν ἀείμνηστον ἐσχηκότας τὸ κλέος " τοὺς δὲ, παντάπασιν ἀγνοουμένους καὶ κρυπτομένους, καὶ μαργαρίτῃ ἕτι τῷ βυθῷ χαλυπτομένῳ, καὶ τῷ ὀστρείῳ μένῳ. Ταῦτα τοίνυν ὁρῶντες, σχοπώμεθα παρ᾽ ἡμῖν
Kai ho chydernētēs tous limenas periskopōn, tōn kymatōn katatolmą, kai tę̄ tou kerdous epithymią psychagōgoumenos, pherei tōn chataigidōn tas prosdolas. Kai ho skytotomos de?,, kai ho chalchotypos, kai hapas technēn tina metacheirizomenos, to telos tōn ponōn prosdechetai, kai tēn tēs ōpheleias elpida tę̄ peri tēn technēn talaipōrią parazeugnys, hēdonēn echei tois hidrōsi aunkechramenēn. Monēn de, hōs eoike, tēn tēs aretēs, eite technēn tis onomazein etheloi, eite epistēmēn epi agōnas kai athlous, eite geōrgian kai phytourgian, ouk echein telos chrēston en chairǭ tōn ponōn psychagōgēsai dynamenon? ᾿Alla matēn men sōphrōnousin hoi sōphrones, kai tois pollois kai poikilois antagōnizontai pathesi, tēn toutōn pyran chatasdesai kountes: Matēn de hoi tēs dikaiosynēs ergatai tę̄ adikią pychteuousi, tōn te allotriōn apechomenoi, kai ta oikeia proïemenoi? "Achrēstos de kai tēs andreias hē ktēsis tois metiousin " gennaiōs gar pherontes ta prospiptonta lypēra, ton agōnothetēn ouk echousin: ᾿All᾽ ouk esti tauta, ouk estin. ᾿Axiagaston gar kai axiochtēton tēs aretēs to ktę̄ma. Kai touto kai hymeis an phaiēte, hypo tēs tou sygeidotos anankēs ōthoumenoi. Empephyche gar hautē tois anthrōpois hē gnōsis, kai ou deitai tōn tautēs lachontōn tēn ktę̄sin oudeis, logōn epeisachtōn, hē theothen pheromenōn, hē para anthrōpōn prospheromenōn apochrē gar ho emphntos logos eis tēn toutōn didaskalian. Martyrousi de hoi tēs kakias ergatai, kaa chryddēn autēn metiontes, kai ean phōrathōsin, apologias sphisin autois mēchanōmenoi. Kai kai moichoi, kai androphonoi, kai hoi ta toutōn syngenē metienai tolmōntes, skotǭ synergǭ kechrēmenoi, tauta poiein epicheirousin. Ei de kai meth᾽ hēmeran tis peiratheiē toutōn ti drasai, symmachon lamthanei tōn anthrōpōn tēn erēmian. Oukoun, di᾿ hōn lanthanein peirōntai, dēlousin hēn echousi peri tōn ginoilenōn diakrisin. Thy gar an elathon, ei chala poiein hypeladon lanthanein de peirōmenoi, kai to phōrathēnai deimainontes, homologousin hōs ponēra ta ginomena. Oukoun iste kai hymeis, ō lian acharistoi, hōs agathē tēs aretēs hē ktēsis, kai hōs mala pollous echei ponous synezeugmenous. Prosēkei toinyn tēn para pantōn epainoumenēn, kai tōn oikeiōn, kai ho tōn antipalōn, kai meta pollōn ponōn charpoumenēn, axias echein tas antidoseis. ᾿All horōmen kata ton paronta bion, pollous men tautēn hairoumenous, kai pollōn hyper autēs ponōn anechomenous, ou pan-tas de epainou tinos kai timēs di᾽ autēn apolauontas " alla tous men hōs tautēs erastas en tois tous ginomenous, kai meta teleutēn aeimnēston eschēkotas to kleos " tous de, pantapasin agnooumenous kai kryptomenous, kai margaritę̄ heti tǭ bythǭ chalyptomenǭ, kai tǭ ostreiǭ menǭ. Tauta toinyn horōntes, schopōmetha par᾽ hēmin
And the pilot, looking out for harbors, dares the waves, and cheered by the desire for gain, bears the onsets of the squalls. And the shoemaker, the coppersmith, and everyone who practises some art expects the end of his labors, and yoking the hope of benefit to the hardship of his art, has pleasure blended with his sweat. Is virtue alone, then, whether one wishes to call it an art, or a knowledge directed to contests and prizes, or farming and planting, to have no good end able to cheer its labors in due time? Are the self-controlled self-controlled in vain, contending against many and varied passions, … to quench their pyre? Do the workers of justice box against injustice in vain, keeping away from what belongs to others and giving up what is their own? Is the possession of courage useless to those who pursue it, since, bearing nobly the painful things that befall them, they have no president of the games? But it is not so, it is not so. For the possession of virtue is admirable and worth acquiring. And you too would say this, driven by the compulsion of conscience. For this knowledge is implanted in human beings, and none of those who have received it needs words imported, whether from God or offered by men; for the inborn reason is enough to teach these things. And the workers of vice bear witness, pursuing it in secret and, if they are caught, contriving defenses for themselves. Both … and adulterers and murderers, and those who dare to practise things akin to these, try to do them with darkness as their helper. And if anyone tries to do any of these by day, he takes the absence of people as his ally. So by the very means by which they try to escape notice, they show the discernment they have about what they do. For they would not have hidden, if they had thought they were doing fine things; by trying to escape notice and fearing to be caught, they confess that what they do is wicked. So you too know, very ungrateful men, that the possession of virtue is good, and that it has very many labors yoked to it. It is fitting, then, that what is praised by all, both its own and its opponents, and reaped with many labors, should have worthy recompenses. But we see in the present life many choosing it and enduring many labors for it, yet not all enjoying any praise or honor on its account; but some, as its lovers, becoming … in their lives and having undying fame after death, while others are altogether unknown and hidden, like a pearl still covered by the deep and hidden in its oyster. Seeing these things, then, let us consider
9.5PG 83
αὑτοῖς, τί δήποτε τῶν τὰ θεῖα περὶ πολλοῦ ποιουμένων, τινὲς μὲν εἰσὶ λίαν ἐπίσημοι, τινὲς δὲ παντελῶς ἄσημοι " εἶτα λογιζώμεθα, ὡς δίκαιος ὧν ὁ τῶν ὅλων Ποιητὴς καὶ Κριτῆς, τοῖς οἰκείοις ἀγωνισταῖς ἀγωνοθετήσει δικαίως, καὶ οὐκ ἀνέξεται παραφθεῖραι τὸ δίκαιον ἡ τοῦ δικαίου τρυτάνη. “Ἔπειτα καὶ τούτους κἀκείνους τετελευτηκότας ὁρῶντες, καὶ τοὺς μὲν μετὰ πολλῆς τῆς εὐκλείας, τοὺς δὲ λίαν εὐτελῶς, ὡς τῶν τυχόντων τινὰς, λογιζώμεθα πάλιν, ὡς ἕτερόν τινα βίον ηὐτρέπισεν, ἐν ᾧ πρὸς ἀξίαν τοὺς εὖ βεδιωχότας ἀμείδεται. Δι᾿ ὧν μὲν γὰρ ἐνίους περιφάνους" τῷ δὲ μὴ πάντας κατὰ τὸν παρόντα βίον λαμπροὺς ἀποφῆναι καὶ περιδλέπτους, τὸν προσδοκώμενον βίον παραγυμνοῖ. Καὶ γίνεται ἡ μὲν περὶ ἐνίους τιμὴ, τῆς τοῦ Θεοῦ δικαιοσύνης σημεῖον" τὸ δὲ μὴ πάντας τοὺς τούτων ἐργάτας τῶν ἴσων μεταλαγχάνειν, τὸν μέλλοντα βίον τεχμηριοῖ, καὶ βεδαιοῖ τὴν τῶν προσδοκωμένων ἐλπίδα. Τούτου χάριν οὐ πάντας ἀνακηρύττει κατὰ τὸν παρόντα βίον, τοὺς εὖ καὶ καλῶς βεδιωχότας τῶν ὅλων ὁ Πρύτανις, οὐδὲ πάντας ὡσαύτως κολάζει τοὺς κακίᾳ συνεζηκότας ᾿ ἀλλὰ τοὺς μὲν παραδίδωσι τιμωρίᾳ, καὶ τῆς ψήφου τὸ δίκαιον παραδεικνὺς, καὶ διὰ τούτων τοὺς λοιποὺς δεδιττόμενος, καὶ εἰς μεταμέλειαν προκαλοῦμενος μὴ πάντας δὲ ἀφανίζων τοὺς τῆς πονηρίας ἐργάτας, πάλιν ἡμῖν τὸν μέλλοντα προσημαίνει βίον. Εἰ δὲ μηδεὶς ἕτερός ἐστι βίος μετὰ τὴν ἐντεῦθεν ἐκδημίαν, ἠδίκηνται μὲν ἄντικρυς οἱ κολασθέντες ἐνθάδε, τῶν ἄλλων δισ πεφενγότων τὴν δίκην" ἠδίκηνται δὲ προφανῶς λίαν οἱ φιλοσοφίαν μὲν ἀσπαζόμενοι, θεραπείας δὲ διὰ ταύτην ἣ τιμῆς οὐδεμιᾶς ἀπολαύοντες, τῶν ἄλλων ὅμοια μὲν ἐν βίῳ κατωρθωκότων, ἐν εὐκλείᾳ δὲ πολλῇ τὸν βίον διεξελ- ᾿θόντων. ᾿Αλλ᾽ ἄδικον ὀνομάζειν τὴν τῆς δικαιοσύνης πηγὴν, πάσης ἐστὶ βλασφημίας ἑπέκεινα, καὶ οὐδεμίαν μανίας ὑπερδολὴν καταλείπει. Εἰ δὲ δίκαιος, ὥσπερ οὖν καὶ δίκαιος, ὁ τῶν ὅλων Ἔφορος, καὶ ὁρᾷ τὰ γινόμενα, καὶ κρίνει δικαίως, καὶ ἴσως κατέχει τὰ τῆς δίκης ζυγὰ, κἂν κλῖναι θελήσῃ, φιλανθρωπίας ψῆφον, ἀλλ᾽ οὖκ ἀδικίας προστίθησιν " ἔστιν ἕτερος βίος, ἐν ᾧ καὶ οἱ διαφνγόντες τὴν τιμωρίαν ἐνθάδε, τὰς ἀξίας τίσουσι δίκας, καὶ οἱ τιμῆς οὐδεμιᾶς κατὰ τὸν παρόντα βίον ὑπὲρ τῶν τῆς ἀρετῆς ἀπολαύσαντες πόνων, χομιοῦνται τῶν ἱδρώτων τὰς ἀντιδόσεις. ᾿Αλλὰ τυχὸν καὶ ὑμεῖς ἂν συνομολογήσητε. Καὶ γὰρ ᾿Ἑλλήνων παῖδες, οὐ προφήτην, οὐκ ἀπόστολον, οὐκ εὐαγγελιστὴν δεξάμενοι κήρυκα, ὑπὸ τῆς φύσεως μόνης ποδηγηθέντες, ταῦτα οὕτως ἔχειν ὑπέλαθον, εἰ καὶ πολὺν ὑπέμειναν πλάνον, τὸ μυθῶδες ταῖς ἀληθέσιν ἐγχαταλέξαντες δόξαις " ἐπεὶ καὶ ποιηταὶ, καὶ φιλόσοφοι, καὶ πονηρῶν ἀνθρώπων κολάσεις, καὶ δικαίων ἀνδρῶν θεραπείας μετὰ τὴν ἐντεῦθεν ἐκδημίαν ἔσεσθαι, καὶ ἐπίστευσαν καὶ ἐδίδαξαν, καὶ τὴν τῆς διδααχαλίας μνήμην διὰ τῶν συγγραμμάτων κατέλιπον. Εἰκὸς τοίνυν καὶ ὑμᾶς, καὶ τῇ φύσει πειθομένους, κἀκεῖνα δεδιδαγμένους, καὶ ὑπὸ τῶν ἀρτίως εἰρημένων συνωθουμένους, συμφῆῇσαι, καὶ ταῦτα οὕτως ἔχειν ὁμολογῆσαι" μόνων δὲ τῶν ψυχῶν, ἣ ἄνεσιν, ἣ κόλασιν ὑποπτεῦσαι γενήσεσθαι, τὸ δὲ σῶμα οὕτως ἐῤῥίφθαι, τῇ σηπεδόνι παραδεδομένον, ὡς ἄχρηστον παντελῶς καὶ ἄλογον. “Καὶ πῶς ἂν ἔχοι λάγον, μετὰ τοῦ σώματος τὴν ψυχὴν ἀγωνισαμένην καὶ νικήσασαν, μόνην στεφανωθῆναι, ἣ τούτου ἐστερημένην, μόνην κολάσει παραδοθῆναι; Εἴποι γὰρ ἂν εἰκότως πρὸς τὸν κριτὴν ἡ κολαζομένη" Οὐ μόνη τοὺς σοὺς, ὦ Δέσποτα, παραὀέδηχα νόμους, ἀλλὰ μετὰ τοῦ σώματος εἰς τοὺς τῆς κακίας σχοπέλους ἐξώκειλα " μᾶλλον δὲ, εἰ δεῖ τἀληθὲς εἰπεῖν, ἐκεῖνό με εἰς τὸ τῆς ἁμαρτίας ὁμμάτων, εὐνὰς ἀλλοτρίας ἐσύλησα, ὥραν περιειργασάμην ἑτέρῳ προσήκουσαν" κτημάτων καὶ χρημάτων ἐπεθύμησα, τούτων με βλέπειν ἀναγχαζόντωνἐντεῦθεν εἰς τὸν τῆς ἀδικίας ἐξέπεσα βυθόν" τὰ γὰρ τούτου με χατεδούλωσε πάθη, καὶ ἣν ἔδωκας ἐλευθερίαν ἀφείλοντο" θεραπεύειν γὰρ ἠναγχαζόμην ὡς ὁμοφυὲς καὶ ὁμόδουλον, καὶ ταῖς τούτου χρείαις ὑπῃρετεῖν. Ἢ γαστὴρ πρὸς γαστριμαργίαν χατήπειγεν, ἡ δὲ γαστριμαργία τὴν ἀδδηφαγίαν εἰργάζετο, ἡ δὲ ἀδδηφαγία τὰς τῆς ἀδικίας ὥδινεν ἐπινοίας. Δυ-
hautois, ti dēpote tōn ta theia peri pollou poioumenōn, tines men eisi lian episēmoi, tines de pantelōs asēmoi " eita logizōmetha, hōs dikaios hōn ho tōn holōn Poiētēs kai Kritēs, tois oikeiois agōnistais agōnothetēsei dikaiōs, kai ouk anexetai paraphtheirai to dikaion hē tou dikaiou trytanē. “Epeita kai toutous kakeinous teteleutēkotas horōntes, kai tous men meta pollēs tēs eukleias, tous de lian eutelōs, hōs tōn tychontōn tinas, logizōmetha palin, hōs heteron tina bion ēutrepisen, en hǭ pros axian tous eu bediōchotas ameidetai. Di᾿ hōn men gar enious periphanous" tǭ de mē pantas kata ton paronta bion lamprous apophēnai kai peridleptous, ton prosdokōmenon bion paragymnoi. Kai ginetai hē men peri enious timē, tēs tou Theou dikaiosynēs sēmeion" to de mē pantas tous toutōn ergatas tōn isōn metalanchanein, ton mellonta bion techmērioi, kai bedaioi tēn tōn prosdokōmenōn elpida. Toutou charin ou pantas anakēryttei kata ton paronta bion, tous eu kai kalōs bediōchotas tōn holōn ho Prytanis, oude pantas hōsautōs kolazei tous kakią synezēkotas ᾿ alla tous men paradidōsi timōrią, kai tēs psēphou to dikaion paradeiknys, kai dia toutōn tous loipous dedittomenos, kai eis metameleian prokaloumenos mē pantas de aphanizōn tous tēs ponērias ergatas, palin hēmin ton mellonta prosēmainei bion. Ei de mēdeis heteros esti bios meta tēn enteuthen ekdēmian, ēdikēntai men antikrys hoi kolasthentes enthade, tōn allōn dis pephengotōn tēn dikēn" ēdikēntai de prophanōs lian hoi philosophian men aspazomenoi, therapeias de dia tautēn hē timēs oudemias apolauontes, tōn allōn homoia men en biǭ katōrthōkotōn, en eukleią de pollę̄ ton bion diexel- ᾿thontōn. ᾿All᾽ adikon onomazein tēn tēs dikaiosynēs pēgēn, pasēs esti blasphēmias hepekeina, kai oudemian manias hyperdolēn kataleipei. Ei de dikaios, hōsper oun kai dikaios, ho tōn holōn Ephoros, kai horą ta ginomena, kai krinei dikaiōs, kai isōs katechei ta tēs dikēs zyga, kan klinai thelēsę̄, philanthrōpias psēphon, all᾽ ouk adikias prostithēsin " estin heteros bios, en hǭ kai hoi diaphngontes tēn timōrian enthade, tas axias tisousi dikas, kai hoi timēs oudemias kata ton paronta bion hyper tōn tēs aretēs apolausantes ponōn, chomiountai tōn hidrōtōn tas antidoseis. ᾿Alla tychon kai hymeis an synomologēsēte. Kai gar ᾿Hellēnōn paides, ou prophētēn, ouk apostolon, ouk euangelistēn dexamenoi kēryka, hypo tēs physeōs monēs podēgēthentes, tauta houtōs echein hypelathon, ei kai polyn hypemeinan planon, to mythōdes tais alēthesin enchatalexantes doxais " epei kai poiētai, kai philosophoi, kai ponērōn anthrōpōn kolaseis, kai dikaiōn andrōn therapeias meta tēn enteuthen ekdēmian esesthai, kai episteusan kai edidaxan, kai tēn tēs didaachalias mnēmēn dia tōn syngrammatōn katelipon. Eikos toinyn kai hymas, kai tę̄ physei peithomenous, kakeina dedidagmenous, kai hypo tōn artiōs eirēmenōn synōthoumenous, symphēę̄sai, kai tauta houtōs echein homologēsai" monōn de tōn psychōn, hē anesin, hē kolasin hypopteusai genēsesthai, to de sōma houtōs errhiphthai, tę̄ sēpedoni paradedomenon, hōs achrēston pantelōs kai alogon. “Kai pōs an echoi lagon, meta tou sōmatos tēn psychēn agōnisamenēn kai nikēsasan, monēn stephanōthēnai, hē toutou esterēmenēn, monēn kolasei paradothēnai? Eipoi gar an eikotōs pros ton kritēn hē kolazomenē" Ou monē tous sous, ō Despota, paraoedēcha nomous, alla meta tou sōmatos eis tous tēs kakias schopelous exōkeila " mallon de, ei dei talēthes eipein, ekeino me eis to tēs hamartias hommatōn, eunas allotrias esylēsa, hōran perieirgasamēn heterǭ prosēkousan" ktēmatōn kai chrēmatōn epethymēsa, toutōn me blepein ananchazontōnenteuthen eis ton tēs adikias exepesa bython" ta gar toutou me chatedoulōse pathē, kai hēn edōkas eleutherian apheilonto" therapeuein gar ēnanchazomēn hōs homophyes kai homodoulon, kai tais toutou chreiais hypę̄retein. Ē gastēr pros gastrimargian chatēpeigen, hē de gastrimargia tēn addēphagian eirgazeto, hē de addēphagia tas tēs adikias hōdinen epinoias. Dy-
among ourselves why, of those who make much of divine things, some are very distinguished and others altogether obscure; then let us reckon that, since the Maker and Judge of all is just, he will justly preside over the contests for his own contestants, and the scale of justice will not consent to corrupt justice. Then, seeing both kinds die, the one with great glory, the others very cheaply, like ordinary people, let us reckon again that he has prepared another life, in which he will repay worthily those who have lived well. For by making some … famous, … ; and by not making all splendid and admired in the present life, he lays bare the life to come. So the honor shown to some becomes a sign of God's justice, and the fact that not all the workers of these virtues share equally proves the life to come and confirms the hope of what is expected. For this reason the ruler of all does not proclaim in the present life all who have lived well and rightly, nor punish in the same way all who have lived with vice; but some he hands over to punishment, showing the justice of his verdict, frightening the rest through them, and calling them to repentance; and by not destroying all the workers of wickedness, he again signals to us the life to come. If there is no other life after the departure from here, those punished here have plainly been wronged, while the others have escaped justice; and those who embrace philosophy but enjoy no care or honor because of it have very plainly been wronged, while others who achieved the same in life passed through it in great glory. But to call the spring of justice unjust is beyond all blasphemy and leaves no excess of madness. And if the overseer of all is just, as indeed he is just, and sees what happens, judges justly, and holds the scales of justice evenly, and even if he wishes to incline them, adds the weight of love for humankind and not of injustice, then there is another life, in which those who escaped punishment here will pay the penalty they deserve, and those who enjoyed no honor in the present life for the labors of virtue will receive the recompense of their sweat. But perhaps you too would agree. For even the sons of the Greeks, receiving as herald no prophet, no apostle, no evangelist, led by nature alone, supposed these things to be so, though they fell into much error, counting the fabulous among true doctrines; for poets and philosophers both believed and taught that there would be punishments for wicked men and care for just men after the departure from here, and left the memory of their teaching in their writings. It is likely, then, that you too, persuaded by nature, taught those things, and pressed by what has just been said, will agree and confess that these things are so, but suppose that only souls will have either rest or punishment, while the body is thrown away like this, given over to decay as wholly useless and irrational. And how could it make sense for the soul that contended and conquered with the body to be crowned alone, or, deprived of it, to be handed over to punishment alone? For the soul being punished might reasonably say to the judge: "I did not transgress your laws alone, Master, but ran aground on the reefs of vice with the body; or rather, if I must tell the truth, it was the body that … me into … of sin … of the eyes, I robbed others' beds, I meddled with beauty belonging to another; I desired possessions and money, since they compelled me to look … ; from there I fell into the depth of injustice. For its passions enslaved me and took away the freedom you gave; for I was compelled to care for it as kindred and a fellow slave, and to serve its needs. The belly urged me to gluttony, gluttony produced greed, and greed brought forth schemes of injustice.
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σχεραίνουσα πολλάκις ταῖς τῆς σαρκὸς ἀνάγκαις Καὶ πολλάκις μὲν ἀντέσχον, καὶ τὰς ἐκεῖθεν προσδολὰς γενναίως ἀπεχρουσάμην᾽ ἧ δὲ τοῦ πολέμον ταλαίπωρος ἀδελφῇ πειθομένη, καὶ τοῦτο χατατρύχουσα ἣνιώμην. Ἐγὼ γὰρ πάλιν τὴν ὀδύνην ὑπεδεχόμην, καὶ τρέφουσα ἐπεθουλευόμην" τὰ γὰρ ἐντεῦθεν σχιρτήματα πάλιν ὑπεδεχόμην, καὶ τὸ πρακτέον ἡγνόουν' ἧ τε γὰρ ταλαιπωρία τούτον πολλήὴν μοι τὴν ἀνίαν εἰργάσατο, καὶ ἧ θεραπεία σφοδροτέραν ἀπετέλει τὴν μάχην, καὶ τὴν παράταξιν ἀνεῤῥίπιζε. Μὴ τοίνυν με μόνην, ὦ Δέσποτα, παραδῷς τιμωρίᾳ, ἀλλ᾽ ἣ μετ᾽ ἐκείνου τῶν δυσχερῶν ἐλευθέρωσον, ἣ κἀκεῖνο σὺν ἐμοὶ τῇ κολάσει παράπεμψον. Εἴποι δ' ἂν καὶ τὸ σῶμα, τὸ καλῶς τοῖς τῆς Ψυχῆς ὑπηρετῇσαν βουλεύμασιν, ὁμοίως πρὸς τὸν δίκαιον κριτὴν, εἴ τινος μεταλάδοι φωνῇς ᾿ Εὐθύς με δημιουργήσας, ὦ Δέσποτα, τὴν ψνχὴν ἐνεφύσησας " εἰ δὲ δεῖ τῇ ἀρχῇ πᾶσαν τῆς φύσεως τὴν ὁδὸν τεχμηριῶσαι, πρότερον ἐγὼ τῆς δημιουργίας ἀπήλαυσα, εἶθ᾽ οὕτως τὴν ζωτικήν μοι τῆς ψυχῆς ἐνέθηχας δύναμιν. ᾿Απήλαυσα καὶ τῆς ἐν παραδείσῳ διαίτης Βετ᾽ αὐτῆς ἐγώ " κοινῇ τὸν τῆς κυήσεως ἐν τῇ μήτρᾳ συνδιηγάγομεν χρόνον. Κοινῇ τῶν ὠδίνων λυθέντων εἰς τόνδε τὸν βίον ἐξεληλύθαμεν, καὶ τοῦδε τοῦ φωτὸς κοινῇ τὸν βίον ὡδεύσαμεν. Οὐδὲν αὐτὴ καθ᾽ αὑτὴν τῶν ἀγαθῶν εἰργάσατο πώποτε, ἀλλ᾽ ἐμοὶ τῇ σαρκὶ συνεργῷ χεχρημένη, τὸν τῆς ἀρετῆς συνήγαγε πλοῦτον. Ἐγὼ τὰς ἀπὸ νηστείας ἀγρυπνίας τε καὶ χαμευνίας, καὶ τῆς ἄλλης ἀπάσης κακουχίας δόνας δεχομένη, τὸν ἐντεῦθεν αὐτῇ συνήθροισα πλοῦτον. Ἐγὼ δάκρυον ἐχορήγουν προσευχομένῃ" ἐγὼ τὴν καρδίαν αὐτῇ πρὸς ὑπουργίαν πνεύματος παρεἰχόμην στένειν ἐπειγομένῃ. Διὰ τῆς ἐμῆς γλώττης ὑμνοῦσά σε διετέλεσε " τοῖς ἐμοῖς χείλεσιν ὀργάνοις χεχρημένη, σοὶ τὰς αἰτήσεις προσἔφερε " τὰς ἐμὰς χεῖρας εἰς οὐρανὸν ἐχτείνουσα, τῆς σῆς φιλανθρωπίας ἐδρέπετο τοὺς καρπούς " ἐπὶ τῶν ἐμῶν φερομένη ποδῶν, ἔτρεχε πρὸς τοὺς ἱερούς δου σηχούς. Ἐγὼ παρεῖχον αὐτῇ τὰς ἀκοὰς, εἷς τὴν τῶν σῶν λογίων ὑποδοχήν" τοῖς ἐμοῖς ὀφθαλμοῖς χεχρημένη, ἥλιον ὁρῶσα καὶ σελήνην, καὶ τὸν τῶν ἀστέρων χορὸν, καὶ οὐρανὸν, καὶ γῆν, καὶ θάλᾶάσσαν, καὶ πᾶσαν τὴν ὁρωμένην κτίσιν, πρὸς τὴν σὴν θεωρίαν ἐποδηγεῖτο, καὶ ἐκ τοῦ μεγέθους καὶ ἐκ τοῦ κάλλους τῶν ὁρωμένων, σὲ τὸν Δημιουργὸν ἐφαντάζετο. Διὰ τῶν ἐμῶν ὀφθαλμων, τὸν ἐν ρόν. Τοῖς ἐμοῖς δακτύλοις ὀργάνοις χεχρημένη, τὰς θείας σου διδασκαλίας γράμμασιν ἐνεχάραξε, καὶ ἀθάνατον τὴν τούτων καταλέλοιπε μνήμην. Διὰ τῶν ἐμῶν χειρῶν, τοὺς κατὰ πᾶσαν τὴν οἰκουμένην εὖὐχτηρίους οἴκους ἀνέστησεν. Ἐμοὶ συνεργῷ χεχρης μένη, τοὺς τῆς ἀγάπης ἐπλήρωσε νόμους " διὰ τῶν ἐμῶν χειρῶν, τῶν ἁγίων τοὺς πόδας ἔνιψε" διὰ κότα σώματα θεραπείας ἠξίωσε. Μὴ τοίνυν με, Δέσποτα, χωρίσῃς ὁμόζυγος ἄνωθεν συζευχθείσης μοι, μηδὲ διαζεύξῃς σνζυγίαν, οὐκ ἁπλῶς οὕτως ἐκ τοῦ συμύάντος γεγενημένην, ἄνωθεν δὲ ὑπὸ τῆς σῆς χληρωθεῖσαν δημιουργίας" ἀλλ᾽ ἕνα στέφανον τοῖς ἕνα δρόμον δεδραμηχόσιν ἀπόδος - τοῦτο γὰρ τῆς σῆς ἰσότητος ἴδιον" τοῦτο πρέπει τῇ δικαίᾳ σου ψήφῳ. Ταῦτα ἂν εἴποι καὶ τὸ σῶμα, τὸ καλῶς τῇ ψυχῇ συναγωνισάμενον, εἴ τινος μεταλάθοι φωνῇς. ᾿Αλλ᾽ οὔτε τὸ σῶμα ταῦτα ἐρεῖ, οὔτε ἐκείνη ἣ παρατοιαύτης ὁ χριτῆής " ἀλλ᾽ ὥσπερ ἰθύνει σοφῶς, οὕτω δικάζει δικαίως " καὶ τὰ σώματα ταῖς ψυχαῖς ἀποδιδοὺς, οὕτως ἀπονέμει τὰ πρὸς ἀξίαν ἀπάσαις. Πῶς γὰρ οὐκ ἄτοπον, ἀριστέα μὲν ἐν παρατάξει νίκην νενικηκότα τινὰ, εἰκόνι παρὰ τῶν ὁμοφύλων τιμώβενον, μετὰ τῆς σχενυῇς ἐκείνης, ἧἦ χρώμενος τοὺς πολεμίους ἐτρέψατο, ἣ γράφεσθαι, ἣ πλάττεσθαι, ἣ
scherainousa pollakis tais tēs sarkos anankais Kai pollakis men anteschon, kai tas ekeithen prosdolas gennaiōs apechrousamēn᾽ hē de tou polemon talaipōros adelphę̄ peithomenē, kai touto chatatrychousa hēniōmēn. Egō gar palin tēn odynēn hypedechomēn, kai trephousa epethouleuomēn" ta gar enteuthen schirtēmata palin hypedechomēn, kai to prakteon hēgnooun' hē te gar talaipōria touton pollēēn moi tēn anian eirgasato, kai hē therapeia sphodroteran apetelei tēn machēn, kai tēn parataxin anerrhipize. Mē toinyn me monēn, ō Despota, paradǭs timōrią, all᾽ hē met᾽ ekeinou tōn dyscherōn eleutherōson, hē kakeino syn emoi tę̄ kolasei parapempson. Eipoi d' an kai to sōma, to kalōs tois tēs Psychēs hypēretę̄san bouleumasin, homoiōs pros ton dikaion kritēn, ei tinos metaladoi phōnę̄s ᾿ Euthys me dēmiourgēsas, ō Despota, tēn psnchēn enephysēsas " ei de dei tę̄ archę̄ pasan tēs physeōs tēn hodon techmēriōsai, proteron egō tēs dēmiourgias apēlausa, eith᾽ houtōs tēn zōtikēn moi tēs psychēs enethēchas dynamin. ᾿Apēlausa kai tēs en paradeisǭ diaitēs Bet᾽ autēs egō " koinę̄ ton tēs kyēseōs en tę̄ mētrą syndiēgagomen chronon. Koinę̄ tōn ōdinōn lythentōn eis tonde ton bion exelēlythamen, kai toude tou phōtos koinę̄ ton bion hōdeusamen. Ouden autē kath᾽ hautēn tōn agathōn eirgasato pōpote, all᾽ emoi tę̄ sarki synergǭ chechrēmenē, ton tēs aretēs synēgage plouton. Egō tas apo nēsteias agrypnias te kai chameunias, kai tēs allēs apasēs kakouchias donas dechomenē, ton enteuthen autę̄ synēthroisa plouton. Egō dakryon echorēgoun proseuchomenę̄" egō tēn kardian autę̄ pros hypourgian pneumatos pareichomēn stenein epeigomenę̄. Dia tēs emēs glōttēs hymnousa se dietelese " tois emois cheilesin organois chechrēmenē, soi tas aitēseis prosephere " tas emas cheiras eis ouranon echteinousa, tēs sēs philanthrōpias edrepeto tous karpous " epi tōn emōn pheromenē podōn, etreche pros tous hierous dou sēchous. Egō pareichon autę̄ tas akoas, heis tēn tōn sōn logiōn hypodochēn" tois emois ophthalmois chechrēmenē, hēlion horōsa kai selēnēn, kai ton tōn asterōn choron, kai ouranon, kai gēn, kai thalaassan, kai pasan tēn horōmenēn ktisin, pros tēn sēn theōrian epodēgeito, kai ek tou megethous kai ek tou kallous tōn horōmenōn, se ton Dēmiourgon ephantazeto. Dia tōn emōn ophthalmōn, ton en ron. Tois emois daktylois organois chechrēmenē, tas theias sou didaskalias grammasin enecharaxe, kai athanaton tēn toutōn kataleloipe mnēmēn. Dia tōn emōn cheirōn, tous kata pasan tēn oikoumenēn euychtērious oikous anestēsen. Emoi synergǭ chechrēs menē, tous tēs agapēs eplērōse nomous " dia tōn emōn cheirōn, tōn hagiōn tous podas enipse" dia kota sōmata therapeias ēxiōse. Mē toinyn me, Despota, chōrisę̄s homozygos anōthen syzeuchtheisēs moi, mēde diazeuxę̄s snzygian, ouk haplōs houtōs ek tou symyantos gegenēmenēn, anōthen de hypo tēs sēs chlērōtheisan dēmiourgias" all᾽ hena stephanon tois hena dromon dedramēchosin apodos - touto gar tēs sēs isotētos idion" touto prepei tę̄ dikaią sou psēphǭ. Tauta an eipoi kai to sōma, to kalōs tę̄ psychę̄ synagōnisamenon, ei tinos metalathoi phōnę̄s. ᾿All᾽ oute to sōma tauta erei, oute ekeinē hē paratoiautēs ho chritēēs " all᾽ hōsper ithynei sophōs, houtō dikazei dikaiōs " kai ta sōmata tais psychais apodidous, houtōs aponemei ta pros axian apasais. Pōs gar ouk atopon, aristea men en parataxei nikēn nenikēkota tina, eikoni para tōn homophylōn timōbenon, meta tēs schenyę̄s ekeinēs, hēē chrōmenos tous polemious etrepsato, hē graphesthai, hē plattesthai, hē
Often vexed at the necessities of the flesh … And often I resisted and nobly repelled its attacks; but … the wretched … of the war … obeying … and wearing it down, I was distressed. For I in turn received the pain, and while feeding it I was plotted against; for I received again the leapings that came from it and did not know what to do; for its hardship caused me great grief, and caring for it made the battle fiercer and fanned the fighting. So do not hand me over to punishment alone, Master; but either free me together with it from the hardships, or send it with me to the punishment." And the body that served the soul's counsels well might say likewise to the just judge, if it were given a voice: "As soon as you had fashioned me, Master, you breathed the soul into me; and if the whole course of nature must be judged by its beginning, I enjoyed creation first, and then you put into me the life-giving power of the soul. I enjoyed the life in paradise together with it; together we spent the time of gestation in the womb; together, when the labor pains were loosed, we came out into this life and … this light; together we travelled through life. The soul never did any good by itself, but using me, the flesh, as its helper, it gathered the wealth of virtue. I, receiving the pains of fasting, of vigils, of sleeping on the ground, and of all other hardship, gathered its wealth from them. I supplied tears to it as it prayed; I offered it my heart to serve its breath when it hastened to sigh. Through my tongue it went on singing your praise; using my lips as instruments, it offered you its requests; stretching my hands to heaven, it plucked the fruits of your love for humankind; carried on my feet, it ran to your holy sanctuaries. I gave it my ears to receive your oracles; using my eyes, seeing the sun and moon, the chorus of the stars, heaven, earth, sea, and all visible creation, it was led to the contemplation of you, and from the greatness and beauty of the things seen it imagined you, the Creator. Through my eyes … Using my fingers as instruments, it engraved your divine teachings in letters and left an immortal memory of them. Through my hands it raised houses of prayer throughout the world. Using me as its helper, it fulfilled the laws of love; through my hands it washed the feet of the saints; through … it counted … bodies worthy of care. So do not separate me, Master, from the yoke-fellow joined to me from above, nor divorce a union that did not come about by chance but was allotted from above by your creative act; but give one crown to those who have run one race; for this is proper to your equality, this befits your just verdict." This is what the body that contended well with the soul might say, if it were given a voice. But neither will the body say this nor the soul …, … such a judge; but as he steers wisely, so he judges justly; and giving back bodies to souls, he so assigns to all what they deserve. For is it not absurd that a champion who has won a victory in battle should be honored by his countrymen with a statue, and be painted or moulded with that equipment with which he routed the enemy, or
9.7PG 83
διαγλύφεσθαι, εἴτε λίθος, εἴτε χαλκὸς εἴη, εἴτε σανὶς, τῆς εἰκόνος ἣ ὕλη " καὶ εἰ μὲν τόξοις ἐνίκησε, μετὰ τῶν τόξων αὐτῶν ἐχτυποῦσθαι " εἰ δὲ αἰχμῇ, καὶ χράνει, καὶ ἀσπίδι, μετὰ ταύτης αὖ πάλιν τῆς σχευῆς᾽ τὴν δὲ ψυχὴν μετὰ τοῦ σώματος ἀγωνισαμένην, καὶ τῶν ἀοράτων πολεμίων περιγενομένην, καὶ ζωγράφου τυχοῦσαν τοῦ τῶν ὅλων Δημιουργοῦ, γυμνὴν στῆναι, τῆς πανοπλίας νην; Οὐ μόνον δὲ στρατηγὸν ἔστιν ἰδεῖν οὕτω τιμώμενον, ἀλλὰ καὶ ἀθλητὴν, καὶ πύκτην, καὶ δρομέα, καὶ τραγῳδίας ὑποκριτὴν, καὶ ἁρμάτων ἡνίοχον. Τούτων γὰρ ἕχαστος μεθ᾽ οὗ ἐνίκησε σχήματος, τὴν στάσιν ἐν ταῖς εἰκόσι λαγχάνουσι. Καὶ ὁ μὲν, ἔστηκε μετὰ τῶν ἀχριδάντων, καὶ τῆς στρατηγιχῇς στολῆς, Οἰνομάου τινὸς, ἣ Κρέοντος προσωπεῖον ἔχων, μονονουχὶ λέγων πρὸς ἅπαντας, ὅτι μετὰ τούτων ὑπεχρινάμην, καὶ μετὰ τούτων νενίκηκα. Ὁ δὲ γυμνὸς τρέχει, διδάσκων τοῦ ἀγῶνος τὸ εἶδος " ὁ δὲ παλαίειν δοκεῖ, ἣ καὶ κατέχει τὸν στέφανον, καὶ διδάσκει τοὺς ἀγνοοῦντας, ποῖον ἀγῶνα ἡγώνισται " ὁ δὲ πὺυκτεύει, καὶ τὸν ἀντίπαλον παίει" ὁ δὲ δηλοῖ διὰ τοῦ σχήματος καὶ τῆς μάστιγος, ὁποίαν μετιὼν τέχνην «ἧς νίκης ἔτυχε. Μὴ τοίνυν τούτων ἁπάντων ἀτιμοτέραν ἀποφήνῃς τὴν φύσιν, δι᾽ ἧς τούτων ἕχαστον κατορθοῦται " μηδὲ τῶν ἀνθρώπων ἀδιχώτερον τὸν Θεὸν ὑπολάθδῃς, δικαιοσύνης ὄντα πηγήν᾽ μηδὲ τοῖς ἀνθρώποις αὑτὸν παραπλη σίως τοὺς οἰκείους νικητὰς ὑποπτεύσῃς γεραίρειν. Εἰ γὰρ ἄνθρωποι πολλάκις, οὐδὲ τὸ δίκαιον περὶ πολλοῦ ποιούμενοι, ἀλλὰ καὶ τούτου λίαν ὀλιγωροῦντες, τοὺς ἐν τοῖς εὐτελέσι τούτοις καὶ ἀχερδέσιν ἀγῶσιν οὕτω τιμᾷν εἰώθασι, πολλῷ μᾶλλον τοὺς λαμπροὺς καὶ μεγάλους τῆς ἀρετῆς ἀγωνιστὰς, ὁ ταύτης καὶ νομοθέτης, καὶ ἀγωνοθέτης τιμήσει, καὶ στεφανώσει, καὶ τὸ δίκαιον νικήσει τῷ μεγέθει τῶν δωρεῶν. ᾿Αλλ᾽ οἷδα πόθεν εἰς ταυτηνὶ τὴν βλασφημίαν ἐξώχειλας - ἀπὸ γὰρ τὴς σῆς ἀσθενείας τὰ θεῖα τεχμαίρῃ, καὶ τὴν σὴν ἀσθένειαν ὄρον ποιεῖς τῆς θείας δυνάμεως, καὶ τὰ σοὶ λίαν ἀδύνατα παραπλησίως εἶναι Θεῷ νομίζεις ἀδύνατα. ᾿Αλλ᾽ οὐκ ἔστι ταῦτα, οὐκ ἔστιν. Οὔτε γὰρ ταὐτὸν ὁ πηλὸς τῷ κεραμεῖ δύναται, καὶ μὴν ἄμφω μιᾶς ὑπάρχουσι φύσεως " ἀπὸ γὰρ γῆς καὶ οὗτος κἀκεῖνος. Καὶ μάρτυς ὁ τῷ Ἰὼ προσδιαλεγόμενος ἄνθρωπος " « Ἐκ τοῦ αὐτοῦ διήρτισαι, λέγων, πηλοῦ σὺ ὡς καὶ ἐγώ. ν» ᾿Αλλ᾽ ὅμως καὶ μιᾶς φύσεως οὔσης τοῦ τε πηλοῦ καὶ τοῦ κεραμέως, οὐ τὴν ἴσην δύναμιν ἐν ἀμφοῖν ἔστιν εὑρεῖν. Ὃ μὲν γὰρ κινεῖ ὁ δὲ κινεῖται, καὶ ὁ μὲν πλάττει ὁ δὲ πλάττεται, καὶ ὁ μὲν χεράννυσιν ὁ δὲ χεράννυται, καὶ ὁ μὲν εἰδοποιεῖ ὁ δὲ εἰδοποιεῖται καὶ ὡς ἂν ὁ κεραμεὺς ἐθέλοι, μετασχηματίξεται. Εἰ δὲ ἔνθα μία ἡ φύσις, οὐκ ἴσῃ ἡ δύναμις, πολλῷ μᾶλλον ἔνθσ διάφορος ἢ φύσις, διάφορος καὶ ἡ δύναμις " ἀλλὰ γὰρ οὐδὲ συγκρῖναι δυνατὸν τὰ ἀσύγχριτα. Πῶς γὰρ ἂν παραδληθείη τὸ ἐκ μὴ ὄντων τῷ ἀεὶ ὄντι; τὸ ἐν χρόνῳ τῷ πρὸ αἰώνων; τὸ ἐκ πηλοῦ τῷ οὐρανοῦ καὶ γῆς Ποιητῇ;
diaglyphesthai, eite lithos, eite chalkos eiē, eite sanis, tēs eikonos hē hylē " kai ei men toxois enikēse, meta tōn toxōn autōn echtypousthai " ei de aichmę̄, kai chranei, kai aspidi, meta tautēs au palin tēs scheuēs᾽ tēn de psychēn meta tou sōmatos agōnisamenēn, kai tōn aoratōn polemiōn perigenomenēn, kai zōgraphou tychousan tou tōn holōn Dēmiourgou, gymnēn stēnai, tēs panoplias nēn? Ou monon de stratēgon estin idein houtō timōmenon, alla kai athlētēn, kai pyktēn, kai dromea, kai tragǭdias hypokritēn, kai harmatōn hēniochon. Toutōn gar hechastos meth᾽ hou enikēse schēmatos, tēn stasin en tais eikosi lanchanousi. Kai ho men, estēke meta tōn achridantōn, kai tēs stratēgichę̄s stolēs, Oinomaou tinos, hē Kreontos prosōpeion echōn, mononouchi legōn pros hapantas, hoti meta toutōn hypechrinamēn, kai meta toutōn nenikēka. Ho de gymnos trechei, didaskōn tou agōnos to eidos " ho de palaiein dokei, hē kai katechei ton stephanon, kai didaskei tous agnoountas, poion agōna hēgōnistai " ho de pyykteuei, kai ton antipalon paiei" ho de dēloi dia tou schēmatos kai tēs mastigos, hopoian metiōn technēn «hēs nikēs etyche. Mē toinyn toutōn hapantōn atimoteran apophēnę̄s tēn physin, di᾽ hēs toutōn hechaston katorthoutai " mēde tōn anthrōpōn adichōteron ton Theon hypolathdę̄s, dikaiosynēs onta pēgēn᾽ mēde tois anthrōpois hauton paraplē siōs tous oikeious nikētas hypopteusę̄s gerairein. Ei gar anthrōpoi pollakis, oude to dikaion peri pollou poioumenoi, alla kai toutou lian oligōrountes, tous en tois eutelesi toutois kai acherdesin agōsin houtō timąn eiōthasi, pollǭ mallon tous lamprous kai megalous tēs aretēs agōnistas, ho tautēs kai nomothetēs, kai agōnothetēs timēsei, kai stephanōsei, kai to dikaion nikēsei tǭ megethei tōn dōreōn. ᾿All᾽ hoida pothen eis tautēni tēn blasphēmian exōcheilas - apo gar tēs sēs astheneias ta theia techmairę̄, kai tēn sēn astheneian oron poieis tēs theias dynameōs, kai ta soi lian adynata paraplēsiōs einai Theǭ nomizeis adynata. ᾿All᾽ ouk esti tauta, ouk estin. Oute gar tauton ho pēlos tǭ keramei dynatai, kai mēn amphō mias hyparchousi physeōs " apo gar gēs kai houtos kakeinos. Kai martys ho tǭ Iō prosdialegomenos anthrōpos " « Ek tou autou diērtisai, legōn, pēlou sy hōs kai egō. n» ᾿All᾽ homōs kai mias physeōs ousēs tou te pēlou kai tou kerameōs, ou tēn isēn dynamin en amphoin estin heurein. Ho men gar kinei ho de kineitai, kai ho men plattei ho de plattetai, kai ho men cherannysin ho de cherannytai, kai ho men eidopoiei ho de eidopoieitai kai hōs an ho kerameus etheloi, metaschēmatixetai. Ei de entha mia hē physis, ouk isę̄ hē dynamis, pollǭ mallon enths diaphoros ē physis, diaphoros kai hē dynamis " alla gar oude synkrinai dynaton ta asynchrita. Pōs gar an paradlētheiē to ek mē ontōn tǭ aei onti? to en chronǭ tǭ pro aiōnōn? to ek pēlou tǭ ouranou kai gēs Poiētę̄?
carved, whether the material of the image be stone, bronze, or a panel; and if he won with bows, that he be portrayed with the bows themselves; if with spear, helmet, and shield, again with that equipment; but that the soul, which contended together with the body, overcame the invisible enemies, and has as its painter the Creator of all, should stand naked, stripped of its full armor? And not only a general can one see so honored, but also an athlete, a boxer, a runner, a tragic actor, and a charioteer. For each of these receives his place in the images with the figure in which he won. One stands with his high boots and a general's robe, wearing the mask of some Oenomaus or Creon, all but saying to everyone: "With these I acted, and with these I won." Another runs naked, showing the kind of contest; another seems to wrestle, or holds the crown and teaches those who do not know what contest he has fought; another boxes and strikes his opponent; another shows by his figure and his whip what art he practised to win the victory. So do not make the nature through which each of these is achieved less honored than all these; nor suppose God, the spring of justice, more unjust than human beings; nor suspect that he honors his own victors as human beings do. For if human beings, who often do not make much of justice but even greatly neglect it, are accustomed to honor in this way those in these cheap and profitless contests, much more will the lawgiver and president of virtue's games honor and crown the splendid and great contestants of virtue, and surpass justice by the greatness of his gifts. But I know whence you ran aground into this blasphemy: you judge divine things by your own weakness, make your weakness the boundary of divine power, and think that what is quite impossible for you is likewise impossible for God. But it is not so, it is not so. For the clay cannot do the same as the potter, and yet both are of one nature, for both are from earth. And the man who conversed with Job is witness, saying: "You were formed from the same clay as I." Yet though the clay and the potter are of one nature, one cannot find equal power in both. For the one moves and the other is moved; the one moulds and the other is moulded; the one mixes and the other is mixed; the one gives form and the other receives form and is reshaped as the potter wishes. And if where the nature is one the power is not equal, much more where the nature differs does the power differ too; or rather, it is not even possible to compare the incomparable. For how could what came from nothing be compared with what always is, what is in time with what is before the ages, what is from clay with the Maker of heaven and earth?
9.8PG 83
Μὴ τοίνυν τὰ σοὶ λίαν ἀδύνατα, νομίσῃς εἶναι ἀδύνατα καὶ Θεῷ ᾿ πάντα γὰρ ἐκείνῃ τῇ φύσει δυνατὰ καὶ λίαν εὔπορα. Δύναται τοιγαροῦν, καὶ τὴν ἅπαξ εἰς ἰχῶρα διαῤῥυεῖσαν τοῦ σώματος φύσιν, εἶτα κόνιν γεγενημένην, καὶ πανταχοῦ διασπαρεῖσαν, ἐν ποταμοῖς, ἐν πελάγεσιν, ἐν οἰωνοῖς, ἐν θηρίοις, ἐν πυρὶ, ἐν ὕδατι (πάντα γάρ σον τὰ τῆς ἀπιστίας εἰς μέσον φέρω κυήματα), συναγαγεῖν, πάλιν, καὶ εἰς τὸ πρότερον καὶ μέγεθος καὶ κάλλος ἐπαναγαγεῖν. ᾿Ἠθέλησε γὰρ μόνον, καὶ ἐγένετο οὐρανός " καὶ ἐχυρτώθη τοσοῦτον, ὅσον ἠθέλησεν. Ἠδουλήθη, καὶ ὑπεστορέσθη ἡ γῆ, καὶ κρέμαται μόνον τοῦ Θεοῦ τὸν ὅρον θεμέλιον ἔχουσα. « Εἶπε, καὶ ἐγένετο φῶς. » Ἐκέλευσε, καὶ παρήχθη τῶν ὑδάτων ἣἡ φύσις “ προσέταξε, καὶ τῆς γῆς ἀπεκρίθη ἕνευσε, καὶ ἐχοσμήθη ἡ γῆ, λειμῶσι, καὶ ἄλσεσι, καὶ ληῖοις παντοδαποῖς " εἶπε, καὶ παρἤχθη ζώων εἴδη μυρία, χερσαῖα, ἕνυδρα, καὶ ἀέρια. Ὁ ταῦτα λόγῳ πεποιηκὼς, ῥᾷον κἀκ τούτων πολλῷ τὴν τοῦ σώματος ἀνίστησι φύσιν" ῥᾷον γὰρ πολλῷ τὸ παλαιωθὲν χαινουργῆσαι, ἣ τὰ μὴ ὄντα δίχα ὕλης ποιῆσαι. Εἰ δὲ ἀπιστεῖς, ἐρεῖ σοι Παῦλος ὃ μέγας τἧς οἰκουμένης διδάσκαλος" «Γ!ῪΑφρον, σὺ ὅ σπείρεις, οὐ ζωογονεῖται ἐὰν μὴ ἀποθάνῃ.» Καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου, ἢ τινος τῶν λοιπῶν ὁ δὲ Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν. Εἰ δὲ καὶ τὴν τούτου διδασκαλίαν λῆρόν τινα καὶ μῦθον νομίζεις, δέξαι τὴν φύσιν διδάσκουσαν καὶ χηρύττουσαν τὴν ἀνάστασιν. Ὁ γὰρ γηπόνος τέμνει μὲν πρότερον τὰς αὔλακας, καὶ οἷόν τινας τάφους ὀρύττει, εἶτα χαταδάλλει τὰ σπέρματα, καὶ ὥσπερ σώματα τάφῳ παραδιδοὺς, χαταχώννυξτι " καὶ τούτων πλέον οὐδὲν ἐκεῖνος ἰσχύει ποιεῖν " ἀλλὰ κἂν ὕδατος εὐπορῇ, προσφέρειν τοῦτο δύναται μόνον « ὁ δὲ Θεὸς, ἣ οὐρανόθεν ὕει, ἣ τὸ ἐκ πηγῶν καὶ ποταμῶν ὕδωρ τοῖς σπέρμασι χορηγεῖ᾽ εἶτα ἀρδεύων ταῦτα καὶ διαδρέχων, καὶ οἷόν τινι σηπεδόνι τοῖς ἀνθρωπείοις σώμασι παραπλησίως παραδιδοὺς, ἄχρηστα μὲν λοιπὸν τοῖς ἀνθρώποις εἰς ἐδωδὴν ἐργάζεται, χρήσιμα δὲ λίαν τοῖς ἐξ αὐτῶν τιχτομένοις σώμασιν. Ὑποδεχόμεγα γὰρ τὴν νοτίδα, καὶ εὑρυ-νόμενα, καὶ οὕτω πως διασηπόμενα, γεννᾷ μὲν τὰς τῶν ῥιζῶν προθολὰς, ἐπιλαμθάνεται δὲ ταῦτα τῆς παρακειμένης γῆς, εἶτα τὴν ἐκ ταύτης νοτίδα, καθάπερ δι’ αὐλῶν τινων τῶν ῥιζῶν ἕλκει πρὸς ἑαυτὰ, καὶ τίκτει τὴν ἄνω φνομένην βοτάνην" καὶ κατὰ μέρος δὲ τῷ προειρημένῳ τρέφει λόγῳ, καὶ τὴν τε καλάμην εἰς ὕψος παραπέμπει, καὶ τὸν μὲν ἄσταχυν ἐκφέρει, κεκρυμμένον ἔχοντα τὸν καρπὸν, οἷον δέ τινας δορυφόρους τοὺς ἀνθέρικας περικείμενον. Μὴ τοίνυν ἀπιστήσῃς τῇ τῶν σωμάτων ἀναστάσει, διηνεκῶς βλέπων τῆς ἀναστάσεως τὰ μιμήματα, καὶ διηνεκῶς ἀκούων τῶν τῆς ἀναστάσεως κηρυγμάτων. Ἵνα δὲ βεθαίαν δέξῃ τὴν περὶ τῆς ἀναστάσεως πίστιν, ἐλθέ μοι πάλιν ἐπὶ τὴν τῶν φυτῶν ἱστορίαν, καὶ βλέπε τὰ κλήματα τῶν ἀμπέλων, καὶ τῶν ἄλλων δένδρων, ἣ τὰς καλουμένας ἀποσπάδας, ἣ τὰς ἀπὸ τῶν ῥιζῶν χελώνας, τῇ μὲν τομῇ, τὴν οἱονεὶ τελευτὴν δεχόμενα, τῇ δὲ ἐν τῷ βόθρῳ θέσει, καθάπερ τινὶ τάφῳ παραδιδόμενα " εἶτα χωννύμενα καὶ σηπόμενα, ἔπειτα τῷ θείῳ βουλήματι, καὶ ῥίζάς κάτω γεννῶντα, καὶ βλαστοὺς ἄνω φύοντα, καὶ ἡδῶντα, καὶ εἰς ὕψος αἱρόμενκα, καὶ Καὶ τί λέγω κλήματα, καὶ δένδρα, καὶ σπέρματα;
Mē toinyn ta soi lian adynata, nomisę̄s einai adynata kai Theǭ ᾿ panta gar ekeinę̄ tę̄ physei dynata kai lian eupora. Dynatai toigaroun, kai tēn hapax eis ichōra diarrhyeisan tou sōmatos physin, eita konin gegenēmenēn, kai pantachou diaspareisan, en potamois, en pelagesin, en oiōnois, en thēriois, en pyri, en hydati (panta gar son ta tēs apistias eis meson pherō kyēmata), synagagein, palin, kai eis to proteron kai megethos kai kallos epanagagein. ᾿Ēthelēse gar monon, kai egeneto ouranos " kai echyrtōthē tosouton, hoson ēthelēsen. Ēdoulēthē, kai hypestoresthē hē gē, kai krematai monon tou Theou ton horon themelion echousa. « Eipe, kai egeneto phōs. » Ekeleuse, kai parēchthē tōn hydatōn hēē physis “ prosetaxe, kai tēs gēs apekrithē heneuse, kai echosmēthē hē gē, leimōsi, kai alsesi, kai lēiois pantodapois " eipe, kai parēchthē zōōn eidē myria, chersaia, henydra, kai aeria. Ho tauta logǭ pepoiēkōs, rhąon kak toutōn pollǭ tēn tou sōmatos anistēsi physin" rhąon gar pollǭ to palaiōthen chainourgēsai, hē ta mē onta dicha hylēs poiēsai. Ei de apisteis, erei soi Paulos ho megas tēs oikoumenēs didaskalos" «G!YAphron, sy ho speireis, ou zōogoneitai ean mē apothanę̄.» Kai ho speireis, ou to sōma to genēsomenon speireis, alla gymnon kokkon ei tychoi sitou, ē tinos tōn loipōn ho de Theos didōsin autǭ sōma, kathōs ēthelēsen. Ei de kai tēn toutou didaskalian lēron tina kai mython nomizeis, dexai tēn physin didaskousan kai chēryttousan tēn anastasin. Ho gar gēponos temnei men proteron tas aulakas, kai hoion tinas taphous oryttei, eita chatadallei ta spermata, kai hōsper sōmata taphǭ paradidous, chatachōnnyxti " kai toutōn pleon ouden ekeinos ischyei poiein " alla kan hydatos euporę̄, prospherein touto dynatai monon « ho de Theos, hē ouranothen hyei, hē to ek pēgōn kai potamōn hydōr tois spermasi chorēgei᾽ eita ardeuōn tauta kai diadrechōn, kai hoion tini sēpedoni tois anthrōpeiois sōmasi paraplēsiōs paradidous, achrēsta men loipon tois anthrōpois eis edōdēn ergazetai, chrēsima de lian tois ex autōn tichtomenois sōmasin. Hypodechomega gar tēn notida, kai heury-nomena, kai houtō pōs diasēpomena, genną men tas tōn rhizōn protholas, epilamthanetai de tauta tēs parakeimenēs gēs, eita tēn ek tautēs notida, kathaper di’ aulōn tinōn tōn rhizōn helkei pros heauta, kai tiktei tēn anō phnomenēn botanēn" kai kata meros de tǭ proeirēmenǭ trephei logǭ, kai tēn te kalamēn eis hypsos parapempei, kai ton men astachyn ekpherei, kekrymmenon echonta ton karpon, hoion de tinas doryphorous tous antherikas perikeimenon. Mē toinyn apistēsę̄s tę̄ tōn sōmatōn anastasei, diēnekōs blepōn tēs anastaseōs ta mimēmata, kai diēnekōs akouōn tōn tēs anastaseōs kērygmatōn. Hina de bethaian dexę̄ tēn peri tēs anastaseōs pistin, elthe moi palin epi tēn tōn phytōn historian, kai blepe ta klēmata tōn ampelōn, kai tōn allōn dendrōn, hē tas kaloumenas apospadas, hē tas apo tōn rhizōn chelōnas, tę̄ men tomę̄, tēn hoionei teleutēn dechomena, tę̄ de en tǭ bothrǭ thesei, kathaper tini taphǭ paradidomena " eita chōnnymena kai sēpomena, epeita tǭ theiǭ boulēmati, kai rhizas katō gennōnta, kai blastous anō phyonta, kai hēdōnta, kai eis hypsos hairomenka, kai Kai ti legō klēmata, kai dendra, kai spermata?
So do not think that what is quite impossible for you is impossible for God too; for to that nature all things are possible and very easy. He can, then, gather the nature of the body even when it has once dissolved into fluid, then become dust, and been scattered everywhere, in rivers, in seas, in birds, in wild beasts, in fire, in water (for I bring forward all the offspring of your unbelief), … and restore it again to its former size and beauty. For he only willed, and heaven came to be, and was vaulted as much as he willed. He wished, and the earth was spread out, and it hangs having only God's decree as its foundation. "He said, and there was light." He commanded, and the nature of the waters was brought forth; he ordered, and … was separated from the earth; he nodded, and the earth was adorned with meadows, groves, and crops of every kind; he spoke, and countless kinds of living creatures were brought forth, of land, water, and air. He who made these things by a word raises up the nature of the body much more easily, even from these; for it is much easier to renew what has grown old than to make what is not without matter. If you do not believe, Paul, the great teacher of the world, will tell you: "Fool! What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare grain, perhaps of wheat or of some other kind; but God gives it a body as he has willed." And if you think his teaching nonsense and a myth, receive nature teaching and proclaiming the resurrection. For the farmer first cuts the furrows and digs, as it were, graves; then he puts down the seeds and, as though handing bodies over to the grave, covers them over; and he can do nothing more than this; even if he has plenty of water, he can only bring it. But God either rains from heaven or supplies the seeds with water from springs and rivers; then, watering and soaking them, and handing them over as it were to decay like human bodies, he makes them useless thereafter as food for people, but very useful for the bodies born from them. For receiving the moisture, swelling, and so somehow rotting, they bring forth the shoots of the roots; these take hold of the surrounding earth, then draw its moisture to themselves through the roots as through pipes, and bring forth the plant growing above; and they nourish it part by part in the manner described, send the stalk up on high, and bring forth the ear, which has the grain hidden in it and is surrounded by the awns like bodyguards. So do not disbelieve the resurrection of bodies, when you continually see the images of resurrection and continually hear the proclamations of resurrection. And so that you may receive a firm faith about the resurrection, come back with me to the account of plants, and see the branches of vines and other trees, or the so-called cuttings, or the suckers from the roots, which by the cutting receive, as it were, death, and by being set in the trench are handed over as to a grave; then covered and rotting, then by the divine will producing roots below and putting forth shoots above, coming to their prime, rising on high, and … And why do I speak of branches, trees, and seeds?
9.9PG 83
Ἐλϑέ μοι παρ᾽ αὐτὸ τὸ τῆς σῆς φύσεως ἐργαστήριον. Βλέπε τῆς σῆς διαπλάσεως τὰς ὕλας, πῶς εὐτελεῖς, καὶ μικραὶ, καὶ χορύζης οὐδὲν διαφέρουσαι. Ἶλλ᾽ ὅμως τὸ εὐτελὲς ἐκεῖνο, καὶ σμικρὸν, καὶ ἄψυχον, καὶ ἄπνουν, καὶ παντελῶς ἀναίσθητον, Θεοῦ νεύσαντος, ἄνθρωπος γίνεται, καὶ ἕν ἔχον εἶδος, εἰς μυρίάς ἰδέας μεταποιεῖται, τὰς μὲν στεγανὰς καὶ ἀντιτύπους, τὰς δὲ εὐείχτους καὶ μαλαχὰς, καὶ τὰς μὲν μανὰς καὶ πολυπόρους, τὰς δὲ συχνὰς καὶ πυκνὰς, καὶ τὰς μὲν παχείας καὶ λείους, τὰς δὲ λεπτὰς καὶ ἡτρίους καὶ ὑμενώδεις, καὶ τὰς μὲν αὐλοειδεῖς καὶ σηραγγώδεις, τὰς δὲ ναστὰς καὶ οὐδὲν σηραγγῶδες ἐχούσας. Καὶ ἔστιν ἰδεῖν ἀπὸ τῆς βραχείας ἐκείνης ὕλης γινομένους Καὶ αἵματος ὀχετοὺς, καὶ πνεύματος ἀγωγοὺς, καὶ συνδέσμους στεῥότητα, καὶ ὀφθαλμῶν λαμπρότητα, καὶ κόρης καθαρότητα, καὶ παρειᾶς λειότητα, καὶ τριχῶν λεπτότητα, καὶ τἄλλα μυρία ὅσα σῶμα τὸ ἀνθρώπειον ἔχει γένος " ὧν τὴν χρείαν καὶ τὴν ἐνέργειαν, πολλοὶ μὲν τῶν περὶ ταῦτα, δεινῶν διεξελθεῖν ἐπειράθησαν, ἡττηθέντες δὲ τῆς τοῦ Δημιουρχοῦ σοφίας, εἰς ὑμνῳδίαν τὸν λόγον ἐπέραναν " καὶ ταῦτα οὐδὲ τῆς ἡμετέρας ὄντες αὐλῆς, ἀλλὰ τῶν ἔξω πλανωμένων προδάτων. ᾿Αλλ᾽ ὅμως τὴν ἀγαθὴν πόαν νεμόμενοι, καὶ ὑπὸ τῆς φύσεως μόνης κινούμένοι καὶ παιδαγωγούμενοι, τὸν ποιμένα καὶ κηδεμόνα καὶ Ποιητὴν τοῦ παντὸς, ὡς ἐχώρησαν, ὕμνησαν. Σὺ δὲ πρὸς τῇ φύσει καὶ νόμον ἔχων διδάσκᾶλον, καὶ προφήτας τὰ θεῖα παιδεύοντας, καὶ τῶν ἀποστόλων τὸν χορὸν, περί τε τῶν ὄντων διδάσκοντα, καὶ περὶ τῶν μελλόντων κηρύττοντα, δέξαι πανταχόθεν τῆς ὠφελείας τὸν ἔρανον. ᾿Απόχρη δὲ καὶ μόνὴ τῶν ἐμδρύων ἡ φύσις, καὶ ἢ πρώτη τῶν ἀνθρώπων διάπλασις, ὑποδεῖξαί σοι τὴν νῶν κειμένων σωμάτων ἀνάστασιν. Πίστευσον εἶναι γαστέρα μητρῴαν τὴν γῆν, μήτραν τὸν τάφον, σπέρμα δὲ νῆς φύσεως τὸ βραχύτατον ἐκεῖνο καὶ χνοῶδες τοῦ σώματος λείψανον, ὅ καὶ παντάπασιν ὃν ἀφανὲς πᾶσιν ἀνθρώποις, θεωρητόν ἐστι τῷ Θεῷ, καὶ τὸν ὀφθαλμὸν ἐκεῖνον οὐδεὶς πέφευγεν. ε Ἐν γὰρ τῇ χειρὶ αὐτοῦ τὰ πέρατα τῆς γῆς.» Καὶ, «Αὐτὸς ἐμέτρησε τῇ χειρὶ τὸ ὕδωρ, καὶ τὸν οὐρανὸν σπιθαμῇ, καὶ τὴν γῆν πᾶσαν δρακί.» Καὶ ῥάδιον αὐτῷ θεάσασθαι τὰ ἐν τῇ χειρί " Καὶ γὰρ καὶ σοὶ ἀναφύοντα.
Elϑe moi par᾽ auto to tēs sēs physeōs ergastērion. Blepe tēs sēs diaplaseōs tas hylas, pōs euteleis, kai mikrai, kai choryzēs ouden diapherousai. Ill᾽ homōs to euteles ekeino, kai smikron, kai apsychon, kai apnoun, kai pantelōs anaisthēton, Theou neusantos, anthrōpos ginetai, kai hen echon eidos, eis myrias ideas metapoieitai, tas men steganas kai antitypous, tas de eueichtous kai malachas, kai tas men manas kai polyporous, tas de sychnas kai pyknas, kai tas men pacheias kai leious, tas de leptas kai hētrious kai hymenōdeis, kai tas men auloeideis kai sērangōdeis, tas de nastas kai ouden sērangōdes echousas. Kai estin idein apo tēs bracheias ekeinēs hylēs ginomenous Kai haimatos ochetous, kai pneumatos agōgous, kai syndesmous sterhotēta, kai ophthalmōn lamprotēta, kai korēs katharotēta, kai pareias leiotēta, kai trichōn leptotēta, kai talla myria hosa sōma to anthrōpeion echei genos " hōn tēn chreian kai tēn energeian, polloi men tōn peri tauta, deinōn diexelthein epeirathēsan, hēttēthentes de tēs tou Dēmiourchou sophias, eis hymnǭdian ton logon eperanan " kai tauta oude tēs hēmeteras ontes aulēs, alla tōn exō planōmenōn prodatōn. ᾿All᾽ homōs tēn agathēn poan nemomenoi, kai hypo tēs physeōs monēs kinoumenoi kai paidagōgoumenoi, ton poimena kai kēdemona kai Poiētēn tou pantos, hōs echōrēsan, hymnēsan. Sy de pros tę̄ physei kai nomon echōn didaskalon, kai prophētas ta theia paideuontas, kai tōn apostolōn ton choron, peri te tōn ontōn didaskonta, kai peri tōn mellontōn kēryttonta, dexai pantachothen tēs ōpheleias ton eranon. ᾿Apochrē de kai monē tōn emdryōn hē physis, kai ē prōtē tōn anthrōpōn diaplasis, hypodeixai soi tēn nōn keimenōn sōmatōn anastasin. Pisteuson einai gastera mētrǭan tēn gēn, mētran ton taphon, sperma de nēs physeōs to brachytaton ekeino kai chnoōdes tou sōmatos leipsanon, ho kai pantapasin hon aphanes pasin anthrōpois, theōrēton esti tǭ Theǭ, kai ton ophthalmon ekeinon oudeis pepheugen. e En gar tę̄ cheiri autou ta perata tēs gēs.» Kai, «Autos emetrēse tę̄ cheiri to hydōr, kai ton ouranon spithamę̄, kai tēn gēn pasan draki.» Kai rhadion autǭ theasasthai ta en tę̄ cheiri " Kai gar kai soi anaphyonta.
Come with me to the very workshop of your own nature. See the materials of your forming, how cheap and small they are, differing in nothing from mucus. Yet that cheap, small thing, lifeless, breathless, and wholly without sensation, becomes a human being at God's nod, and having one form, is transformed into countless kinds: some tight and resistant, others yielding and soft; some loose and porous, others close and dense; some thick and smooth, others thin, gauzy, and membranous; some pipe-like and hollow, others solid and with nothing hollow. And one can see coming from that small material channels of blood, conduits of breath, the firmness of ligaments, the brightness of the eyes, the clearness of the pupil, the smoothness of the cheek, the fineness of the hair, and the countless other things the human body has, whose use and working many clever in these matters have tried to describe, but, defeated by the Creator's wisdom, ended their discourse in a hymn; and that though they were not of our fold, but sheep wandering outside. Yet grazing on the good grass and moved and trained by nature alone, they praised the shepherd, guardian, and Maker of the universe as far as they could. But you, who besides nature have the law as teacher, the prophets teaching divine things, and the chorus of the apostles teaching about what is and proclaiming what is to come, receive the contribution of benefit from every side. The nature of embryos alone, and the first forming of human beings, is enough to show you the resurrection of the bodies that lie in the earth. Believe that the earth is a mother's womb, the tomb a womb, and the seed of nature that tiny and downy remnant of the body, which, though wholly invisible to all human beings, is visible to God, and no one escapes that eye. "For in his hand are the ends of the earth." And: "He measured the water with his hand, and heaven with a span, and all the earth with a handful." And it is easy for him to see what is in his hand. For you too … springing up.
9.10PG 83
καὶ φακὸν, καὶ πυροὺς καὶ χριθὰς, πάλιν αὐτὰ διαχρίνεις εὐμαρῶς, ὥσπερ ἐθέλεις. Εἰ τοίνυν ἐν τῇ χειρὶ τοῦ Θεοῦ τὰ πέρατα τῆς γῆς, ῥᾷατον αὐτῷ χοχαταστῆσαι. Πίστευσον τοίνυν μήτραν εἶναι τὸν τάφον, σπέρμα δὲ τὸ ἀποκείμενον λείψανον, πλάστην δὲ τὸν Πλάστην, ὠδῖνας δὲ τὴν ἐσχάτην τοῦ βίου ἡμέραν, καὶ τὴν φοδερὰν τοῦ ἀρχαγγέλου φωνήν. « Σαλπίσει γὰρ, φησὶ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι.» Τότε τῶν βεδιωμένων τὰς εὐθύνας εἰσπραχθησόμεθα" τότε τῶν καλῶς ἡμῖν ἣ κακῶς εἰργασμένων τὸν λόγον ἀποδώσομεν" τότε τὰ κεκρυμμένα τῆς διανοίας ἡμῶν βουλεύματα δῆλα πᾶσι γενήσεται " τότε πάντες παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἕἔχαστος τὰ διὰ τοῦ σώματος πρὺς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. Ταῦτα δείσαντες, ὦ ἄνθρωποι, ἀπόθεσθε τὴν κατὰ τῆς Προνοίας ἀπέχθειαν" φύγετε τὴν πονηρὰν ταύτὴν δυσμένειαν: παύσασθε βλασφημίας ἀπολογίας ἐστερημένης. Σπείσασθε πρὸς τὸν Πεποιηκότα φι-" λίαν, ἵν᾽ ὡς φίλους ἡμᾶς χυδερνήσῃ, καὶ μὴ ὡς πολεμίους ἔξω βάλῃ τοῦ σκάφους. Ὑμνήσατε τὰ τῆς Προνοίας πηδάλια, ἵν᾽ ὑπὸ τούτων χνδερνώμενοι, τοῦ παρόντος βίου τὰ κύματα διαφύγητε, καὶ τῶν λιμένων ἐχείνων τῶν ἀπηνέμων ἀπολαύσητε, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ὅτι αὐτῷ πρέπει πᾶσα, δόξα εἰς τοὺς αἰωνας. ᾿Αμήὴν.
kai phakon, kai pyrous kai chrithas, palin auta diachrineis eumarōs, hōsper etheleis. Ei toinyn en tę̄ cheiri tou Theou ta perata tēs gēs, rhąaton autǭ chochatastēsai. Pisteuson toinyn mētran einai ton taphon, sperma de to apokeimenon leipsanon, plastēn de ton Plastēn, ōdinas de tēn eschatēn tou biou hēmeran, kai tēn phoderan tou archangelou phōnēn. « Salpisei gar, phēsi, kai hoi nekroi egerthēsontai aphthartoi.» Tote tōn bediōmenōn tas euthynas eisprachthēsometha" tote tōn kalōs hēmin hē kakōs eirgasmenōn ton logon apodōsomen" tote ta kekrymmena tēs dianoias hēmōn bouleumata dēla pasi genēsetai " tote pantes parastēsometha tǭ bēmati tou Christou, hina komisētai heechastos ta dia tou sōmatos prys ha epraxen, eite agathon, eite kakon. Tauta deisantes, ō anthrōpoi, apothesthe tēn kata tēs Pronoias apechtheian" phygete tēn ponēran tautēn dysmeneian: pausasthe blasphēmias apologias esterēmenēs. Speisasthe pros ton Pepoiēkota phi-" lian, hin᾽ hōs philous hēmas chydernēsę̄, kai mē hōs polemious exō balę̄ tou skaphous. Hymnēsate ta tēs Pronoias pēdalia, hin᾽ hypo toutōn chndernōmenoi, tou parontos biou ta kymata diaphygēte, kai tōn limenōn echeinōn tōn apēnemōn apolausēte, en Christǭ Iēsou tǭ Kyriǭ hēmōn, hoti autǭ prepei pasa, doxa eis tous aiōnas. ᾿Amēēn.
… lentils, wheat, and barley, you separate them again easily as you wish. If, then, the ends of the earth are in God's hand, it is very easy for him to … restore. Believe, then, that the tomb is a womb, the remnant laid up a seed, the Fashioner the fashioner, the last day of life the labor pains, and the archangel's fearful voice. "For the trumpet will sound," he says, "and the dead will be raised incorruptible." Then we shall be called to account for how we have lived; then we shall give account of what we have done well or ill; then the hidden counsels of our mind will become plain to all; then we shall all stand before the judgment seat of Christ, so that each may receive what he has done through the body, whether good or evil. Fearing these things, O men, put away your enmity against Providence; flee this wicked hostility; stop a blasphemy that has no defense. Make a treaty of friendship with the Maker, so that he may steer us as friends and not throw us out of the ship as enemies. Praise the rudders of Providence, so that, steered by them, you may escape the waves of the present life and enjoy those windless harbors, in Christ Jesus our Lord, for to him belongs all glory to the ages. Amen.
Chapter 10
10.1PG 83
ἤΛπλωτον μὲν εὖ οἶδα σαφῶς τῆς θείας σοφίας καὶ Προμηθείας τὸ πέλαγος. Καὶ μέμνημαί γε τοῦ θειοτάτον Προφήτου βοῶντος «ε Τὰ κρίματά σον ἄδυσσος πολλή. » Μέμνημαι δὲ καὶ τοῦ μεγάλου κήρυκος τῆς ἀληθείας, τοῦ θεσπεσίον Παύλου, τοιαὐτὴν πάλιν ῥήξαντος φωνήν" ε Ὧ βάθος πλούτου, καὶ σοφίας, καὶ γνώσεως Θεοῦ, ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ! » Οὐ τοίνυν ἀνοήτως τῶν ἀνεφίκτων χατατολμῶμεν, ἀλλ᾽ εἰς δύναμιν τὰ θεῖα θαυμάζομεν, καὶ ὅσον χωροῦμεν, ὑμνοῦμεν. Ἴσμεν γὰρ καὶ τοὺς τὸν ἥλιον πλέον ἣ δεῖ κατιδεῖν φιλονεικοῦντας, οὔτε ὧν ποθοῦσιν ἀπολαύοντας, καὶ τὴν ὄψιν λυμαινομένους, καὶ οὐ μόνον φῶς ἐκεῖθεν οὐκ ἕλχοντας, ἀλλὰ καὶ σκότος ἐπισπωμένους. Ταὐτὸ δὲ τοῦτο καὶ τὸν νοῦν τὸν ἀνθρώπινον ἔστιν ἰδεῖν ὑπομένοντα. Ἐρευνῇσαι γὰρ πολλάκις ὑπὸ ἀδελτηρίας φιλονεικῶν, τί τὸ τὴν γῆν ὑπερεῖδον, καὶ τίς αὖ πάλιν ἡ ἐκείνου κρηπὶς, καὶ ἐπὶ τίνος αὖθις κἀκεῖνο φέρεται, ἣ ποῖα τὰ ἄνω τῶν οὐρανῶν, τί δὲ. τὰ ἕξω τοῦ σύμπαντος κόσμου, οὐ μόνον οὐδὲν εὑρίσκει τῶν ζητουμένων, ἀλλὰ καὶ ζόφον πολλοῦ καὶ ἀπορίας ἀναπλησθεὶς ἐπανέρχεται. Ταύτην εἰδὼς τοῦ νοῦ τὴν ἀσθένειαν ὁ μακάριος Παῦλος παρεγγυᾷ λέγων « ΕἸ δέ τις δοκεῖ ἐγνωκέναι τι, οὐδέπω οὐδὲν ἔγνω καθὼς δεῖ γνῶναι. » Καὶ πάλιν ε« Ἐκ μέρους γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν " ὅταν δὲ ἔλθῃ Ἰπὸ τέλειον, τότε τὸ ἐκ μέρους καταργηθήσεται. » Καὶ ἑτέρωθι“ «Ἄρτι βλέπω ὡς ἐν ἐσόπτρῳ καὶ ἐν αἰνίγματι, τότε ὃΣ πρόσωπον πρὸς πρόσωπον" ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. » Καὶ αὖθις" ε Ὅτε ἤμην νήπιος, ἐλάλονν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος " ὅτε δὲ γέγονα ἀνὴρ, χατήρ- Ὑηχὰ τὰ τοῦ νηπίου.» Ταῦτα δὲ πάντα διέξεισιν ὁ θεῖος ἐκεῖνος ἀνὴρ, πεῖσαι βουλόμενος ἅπαντας, καὶ χαλινοῦν τοῦ νοῦ τὴν ἀπληστίαν, ἵνα μὴ Β τῶν ἀδυνάτων κατατολμᾷ, καὶ ἀναμένειν τὴν ἐσομένὴν ἐν τῷ μέλλοντι βίῳ τῶν πραγμάτων ἀχριδῇ κατανόησιν. Διὰ τοῦτο νηπιώδη καλεῖ τὴν νῦν ἡμῖν δεδομένην γνῶσιν. Καὶ τῇ μὲν νομικῇ διδασκαλίᾳ ταύτην παραδάλλων, τελείαν αὐτὴν ὀνομάζει" τῷ δὲ ἀπαθεῖ βίῳ καὶ ἀθανάτῳ συγκρίνων, μειραχιώδη προσαγορεύει. Καὶ τοῦτο δὲ τῆς θείας Προμηθείας τεκμήριον. Ὃ γὰρ σοφῶς ἅπαντα πρυτανεύων, εἰδὼς ἡμῶν τῆς ἀλαζονείας τὸ φύσημα, οὐδὲ τοῖς ἁγίοις ἀκριδῇ δέδωκεν τῶν θείων τὴν γνῶσιν. Φυσιοῖ γὰρ ἡ γνῶσις, ὡς μακαρίῳ Παύλῳ καὶ τῇ ἀληθείᾳ δοκεῖ. ᾿Αλλ᾽ ἄθλον αὐτὴν προτέθειχεν ἀρετῆς, ἵνα κατὰ τὸν παρόντα βίον καλῶς ἀγωνισάμενοι, καὶ τὰ πάθη παντελῶς ἀποδυσάμενοι, καὶ φθορᾶς καὶ παθῶν ἐλεύθερον ἐνδυσάμενοι τὸ σῶμα, τηνικαῦτα τελείαν τὴν γνῶσιν ὑποδεξώμεθα " οὐδεμίαν λοιπὸν, ἅτε δὴ παθῶν ἀπηλλαγμένοι, καὶ τῶν ἀγώνων ἔξω γινόμενοι, δεχόμενοι τὴν βλάὅην. Μὴ τοίνυν τῶν ἀνεφίκτων κατατολμήσωμεν, ἀλλ᾽ οἷς εἰλήφαμεν στέρξωμεν, καὶ ὡς χωροῦμεν, τὸν ἀγαθὸν ἡμῶν Δεσπότην ὑμνήσωμεν, καὶ οἷς ἔχομεν, τὸν εὐεργέτην αἰνέσωμεν. Ὁρῶμεν ἄνδρας ἀρετῆς ἐργάτας ἐν εὐχλείᾳ ζῶντας καὶ τιμῇ καὶ θεραπείᾳ; Προσκυνήσωμεν τὸν τῆς ἀρετῆς νομοθέτην, καὶ ἀγωνοθέτην, ὀρθῶς αὐτὴν καὶ δικαίως ἀναχηρύττοντα. Θεωροῦμεν ἄλλους, τὸν αὐτὸν μὲν βίον προαἱρουμένους, οὐ τῶν αὐτῶν δὲ παρὰ ἀνθρώποις ἀποστεύσωμεν αὑτοὺς μὲν καλῶς ἀγωνίζεσθαι τῆς καρτερίας τὸν ἄθλον, ἀναχηρύττεσθαι δὲ διὰ τούτου εἰς τὸν προσδοκώμενον βίον, ὡς ἐν τῷ πρὸ τοῦδε διεξεληλύθαμεν λόγῳ " καὶ μὴ βλασφήμους κατὰ τῆς Προνοίας ἀχοντίσωμεν λόγους. "Ἄτοπον γὰρ, καὶ πολλῆς
ēLplōton men eu oida saphōs tēs theias sophias kai Promētheias to pelagos. Kai memnēmai ge tou theiotaton Prophētou boōntos «e Ta krimata son adyssos pollē. » Memnēmai de kai tou megalou kērykos tēs alētheias, tou thespesion Paulou, toiautēn palin rhēxantos phōnēn" e Hō bathos ploutou, kai sophias, kai gnōseōs Theou, hōs anexereunēta ta krimata autou, kai anexichniastoi hai hodoi autou! » Ou toinyn anoētōs tōn anephiktōn chatatolmōmen, all᾽ eis dynamin ta theia thaumazomen, kai hoson chōroumen, hymnoumen. Ismen gar kai tous ton hēlion pleon hē dei katidein philoneikountas, oute hōn pothousin apolauontas, kai tēn opsin lymainomenous, kai ou monon phōs ekeithen ouk helchontas, alla kai skotos epispōmenous. Tauto de touto kai ton noun ton anthrōpinon estin idein hypomenonta. Ereunę̄sai gar pollakis hypo adeltērias philoneikōn, ti to tēn gēn hypereidon, kai tis au palin hē ekeinou krēpis, kai epi tinos authis kakeino pheretai, hē poia ta anō tōn ouranōn, ti de. ta hexō tou sympantos kosmou, ou monon ouden heuriskei tōn zētoumenōn, alla kai zophon pollou kai aporias anaplēstheis epanerchetai. Tautēn eidōs tou nou tēn astheneian ho makarios Paulos parengyą legōn « EI de tis dokei egnōkenai ti, oudepō ouden egnō kathōs dei gnōnai. » Kai palin e« Ek merous ginōskomen, kai ek merous prophēteuomen " hotan de elthę̄ Ipo teleion, tote to ek merous katargēthēsetai. » Kai heterōthi“ «Arti blepō hōs en esoptrǭ kai en ainigmati, tote hoS prosōpon pros prosōpon" arti ginōskō ek merous, tote de epignōsomai kathōs kai epegnōsthēn. » Kai authis" e Hote ēmēn nēpios, elalonn hōs nēpios, ephronoun hōs nēpios, elogizomēn hōs nēpios " hote de gegona anēr, chatēr- Hyēcha ta tou nēpiou.» Tauta de panta diexeisin ho theios ekeinos anēr, peisai boulomenos hapantas, kai chalinoun tou nou tēn aplēstian, hina mē B tōn adynatōn katatolmą, kai anamenein tēn esomenēn en tǭ mellonti biǭ tōn pragmatōn achridę̄ katanoēsin. Dia touto nēpiōdē kalei tēn nyn hēmin dedomenēn gnōsin. Kai tę̄ men nomikę̄ didaskalią tautēn paradallōn, teleian autēn onomazei" tǭ de apathei biǭ kai athanatǭ synkrinōn, meirachiōdē prosagoreuei. Kai touto de tēs theias Promētheias tekmērion. Ho gar sophōs hapanta prytaneuōn, eidōs hēmōn tēs alazoneias to physēma, oude tois hagiois akridę̄ dedōken tōn theiōn tēn gnōsin. Physioi gar hē gnōsis, hōs makariǭ Paulǭ kai tę̄ alētheią dokei. ᾿All᾽ athlon autēn protetheichen aretēs, hina kata ton paronta bion kalōs agōnisamenoi, kai ta pathē pantelōs apodysamenoi, kai phthoras kai pathōn eleutheron endysamenoi to sōma, tēnikauta teleian tēn gnōsin hypodexōmetha " oudemian loipon, hate dē pathōn apēllagmenoi, kai tōn agōnōn exō ginomenoi, dechomenoi tēn blaoēn. Mē toinyn tōn anephiktōn katatolmēsōmen, all᾽ hois eilēphamen sterxōmen, kai hōs chōroumen, ton agathon hēmōn Despotēn hymnēsōmen, kai hois echomen, ton euergetēn ainesōmen. Horōmen andras aretēs ergatas en euchleią zōntas kai timę̄ kai therapeią? Proskynēsōmen ton tēs aretēs nomothetēn, kai agōnothetēn, orthōs autēn kai dikaiōs anachēryttonta. Theōroumen allous, ton auton men bion proairoumenous, ou tōn autōn de para anthrōpois aposteusōmen hautous men kalōs agōnizesthai tēs karterias ton athlon, anachēryttesthai de dia toutou eis ton prosdokōmenon bion, hōs en tǭ pro toude diexelēlythamen logǭ " kai mē blasphēmous kata tēs Pronoias achontisōmen logous. "Atopon gar, kai pollēs
The sea of divine wisdom and Forethought cannot be sailed across, I know well. And I remember the most divine prophet crying: "Your judgments are a great abyss." I remember too the great herald of the truth, the inspired Paul, uttering such a cry again: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments, and his ways beyond tracing out!" So we do not foolishly venture on what is beyond reach, but admire divine things as far as we can and praise them as far as we can grasp them. For we know that those who strive to look at the sun more than they should do not enjoy what they long for but damage their sight, and not only draw no light from it but even bring darkness upon themselves. The human mind can be seen to suffer the same. For often, out of folly, striving to search out what supports the earth, what again is its foundation, and on what that in turn rests, or what is above the heavens and what is outside the whole universe, it not only finds none of what it seeks but comes back filled with much darkness and perplexity. Knowing this weakness of the mind, the blessed Paul urges, saying: "If anyone thinks he knows anything, he does not yet know as he ought to know." And again: "We know in part and we prophesy in part; but when the perfect comes, the partial will be done away." And elsewhere: "Now I see as in a mirror and in a riddle, but then face to face; now I know in part, but then I shall know fully, even as I have been fully known." And again: "When I was a child, I spoke as a child, I thought as a child, I reasoned as a child; but when I became a man, I put away the things of the child." That divine man goes through all this wishing to persuade everyone to bridle the insatiability of the mind, so that it may not venture on the impossible, and to await the precise understanding of things that will come in the life to come. That is why he calls the knowledge now given us childish. Comparing it with the teaching of the law, he calls it perfect; comparing it with the impassible and immortal life, he calls it youthful. And this too is a proof of divine Forethought. For the one who governs all things wisely, knowing the puffing up of our boastfulness, did not give precise knowledge of divine things even to the saints. For "knowledge puffs up," as the blessed Paul and the truth hold. But he has set it out as the prize of virtue, so that, having contended well in the present life, stripped off the passions entirely, and put on a body free of corruption and passions, we may then receive perfect knowledge, suffering no further harm from it, since we shall be freed from passions and outside the contests. So let us not venture on what is beyond reach, but be content with what we have received, praise our good Master as far as we can grasp, and praise our benefactor with what we have. Do we see workers of virtue living in glory, honor, and care? Let us worship the lawgiver and president of virtue's games, who rightly and justly proclaims it. Do we observe others who choose the same life but do not … the same among men? Let us believe that they contend well for the prize of endurance, and will be proclaimed for it in the life to come, as we went through in the preceding discourse; and let us not hurl blasphemous words against Providence. For it is absurd and
10.2PG 83
γέμον ἀφελτηρίας, μᾶλλον δὲ μανίας ἐσχάτης, αὐτοὺς μὲν ἐκείνους διὰ τρικυμιῶν πλέοντας, καὶ ὑπὸ χαταιγίδων βαλλομένους, καὶ μετὰ πολλῆς δυσχληρίας τὸν βίον ὁδεύοντας, τὸν χυδερνήτην νεῖν" τοὺς δὲ ἔξω βελῶν, τὸ δὲ λεγόμενον, καθημένους, καὶ θεατὰς μᾶλλον ἢ ἀγωνιστὰς γενομένους, τὸν ἀγωνοθέτην λόγοις βάλλειν βλασφήμοις, ἐπειδὴ τοῖς ἔργοις οὐ δύνανται. Ὅτι δὲ τῆς εὐσεδείας οἱ τρὄφιμοι, οὐκ ἐξ οὐρίων μόνον φερόμενοι, ἀλλὰ καὶ κλύδωνι καὶ χειμῶνι παλαίοντες, τὸν τῶν ὅλων ὑμνοῦσι Θέὸν, ἔστιν ἀκοῦσαι τοῦ μακαρίου βοῶν- «ος Δαδὶδ, ἀνδρὸς ἐν πολέμοις τὸν βίον ἅπαν-τα χαταναλώσαντος, καὶ μυρίαις ὅσαις προσπαλαίσαντος συμφοραῖς" « Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων, ὧν ἀνταπέδωκέ μοι; » Ἔστι δὲ ἀκοῦ- Β σαι καὶ τοῦ θεσπεσίου Δανιὴλ, καὶ τῶν ἁγίων ἐχείνων μειρακίων, ἐν αὐτῇ τῇ τῶν δεινῶν ἐχείνων προοδολῇ τὸν Θεὸν ἀνυμνούντων, καὶ τῶν ἁμαρτημάτων, ὧν οὐκ ἧσαν ἐργάται, τὴν μνήνη εἰς μέσον φερόντων, καὶ δίκας τίνειν ὑπὲρ ὧν ἐπλημμέλησαν ὁμολογούντων, ἀλλὰ οὐ στεφάνων σφᾶς αὐτοὺς ἀξίους εἶναι λεγόντων, οὐδὲ δυσχεραινόντων τὰ τῆς δίκης ζυγά. Διμῷ πιεζόμενος ὁ μέγὰς ᾿Αθραὰμ ὁ πατριάρχης, ὁ τὰς ὑποσχέσεις ἐκεῖνας θεόθεν δεξάμενος, ἔφερες γενναίως τὴν τοῦ λιμοῦ προσδολήν. Δὶς τῆς ὁμόζυγας στερηθεὶς, καὶ παρὰ βαρδάροις ἀνθρώποις ταύτην ὁρῶν, χάριν τῷ χαλέσαντι ὁμολογῶν διετέλεσε, καὶ τῶν ὑποσχέσεων ἀναμένων τὸ τέλος, ἀσμένως ὑπερέπλεε τῶν κυμάτων. Καὶ τίς ἂν ἐφίκοιτο λόγος τῆς τούτου μεγαλοψυχίας: Τίς δὲ αὐτοῦ τὴν ἄκραν φιλοσοφίαν πρὸς ἀξίαν θαυ-. μάσειε; Τοῖς φιλομαθέσι τοίνυν καταλιπὼν τὴν τῆς ἱστορίας ἀνάγνωσιν, καὶ καταμαθεῖν ἀχριδῶς τὴν κούτου καὶ τὴν ἐκ τούτου ἀνδρίαν, καὶ καῤτερίαν, καὶ σωφροσύνην, καὶ δικαιοσύνην, φιλοπονίαν τέ καὶ φιλοθεῖαν, καὶ ἁπαξαπλῶς τὸ ὕψος τῆς ἀρετῆς, ἐπὶ τοὺς τῆς Νέας Διαθήκης βαδιοῦμαι τῷ λόγῳ. Βλέπε τοίνυν τὸν Πέτρον καὶ Ἰωάννην, τοὺς πύργους τῆς εὐσεδείας, τοὺς στύλους τῆς ἀληθείας, τοὺς τῆς Ἐκκλησίας τὴν οἰκοδομὴν ὑπερείδοντας, ὑπὸ μὲν Ἰουδαίων μαστιγουμένους, καίροντας δὲ καὶ γεγηθότας, ε« “Ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος «οὔ Χριστοῦ ἀτιμασθῆναι. » Ὁ γὰρ ταῦτα συγγε- καρτερῶς αὐτοὺς φέρειν καὶ γενναίως τὰς μάστιγας, οἱ ἀλλὰ καίροντας ἐξεληλυθέναι, καὶ γαννυμένους. Διαφορὰν δὲ“πολλὴν ἔχει τὸ καίρειν πρὸς τὸ φέρειν. Φέρει μὲν γάρτις πολλάκις τὴν τῶν ἀνιαρῶν προσὀολὴν, ἀλλ᾽ ὀδυνώμενος καὶ ἀνιώμενος " ὁ δὲ καίρων κηρύττει τὴν τῆς ψυχῆς θυμηδίαν. Οὕτω καὶ ὁ μακάριος Παῦλος ἐδόα, ἡ μεγίστη τοῦ κηρύγματος σάλπιγξ" ε« Εὐδοχῶ ἐν ἀσθενείαις, ἐν ὑόρεσιν, ἐν ἀνάγκαις, ἕν διωγμοῖς καὶ στενοχωρίαις ὑπὲρ Χριστοῦ, » Καὶ οὐκ εἶπε, Φέρω, ἣ Καρτερῶ, ἀλλ᾽ « Εὐδοχῶ,. ὅπερ πολλὴν σημαίνει τῆς ἡδονῇς τὴν ἐπίτασιν. Καὶ ἑτέρωθι δέ « Νῦν καίρω, φησὶν, ἐν τοῖς παθήμασιν ὑπὲρ Χριστοῦ. » Καὶ αὖθις" « υὐχ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλύπτεσθαι εἰς ἡμᾶς. ν Καὶ πάλιν’ ε Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις, ἣ στενοχωρία, ἢ διωγμὸς, ἣ λιμὸς, ἣ γυμνότης;, ἣ κίνδυνος, ἣ μάχαιρα; » Καὶ μετ᾽ ὀλίγα" ε« Πέπεισμαι γὰρ ὅτι οὔτε θάνατος, οὔτε ζωὴ, οὔτε ἐνεστῶτα, οὔτε μέλλοντα, οὔτε ὕψωμα, οὔτε βάθος, οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπὴς τοῦ, Θεοῦ, τῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. ν» ᾿Αλλ᾽ ἐπιλείψει: με ἡμέρα, τοῦ μεγάλου “«αιδοτρίδου τῶν τῆς εὐσεδείας ἀθλητῶν τοὺς τοιούτοὺς λόγους συλλέγοντα. Εἰ τοίνυν οἱ πᾶν εἶδος ἀρεφὴν κατειληφότες, οὐ μόνον οὐ δυσχεραίνουσι τῆς τοῦ “βίου θαλάττης τὴν ζάλην, ἀλλὰ καὶ τοῦ ῥοθίου ζέοντος, καὶ πνευμάτων καὶ καταιγίδων προτρηγνυμένων, καὶ φερόμενοι διετέλεσαν εὐφραινόμενοι, καὶ ἔργον Ἦν αὐτοῖς, οὐ πολυπραγμονεῖν τὰ γινόμενα, ἀλλὰ τὸν χυδερνήτην ὑμνεῖν. Τί δήποτε ὑμεῖς ἔξω τῶν χυμά-
gemon apheltērias, mallon de manias eschatēs, autous men ekeinous dia trikymiōn pleontas, kai hypo chataigidōn ballomenous, kai meta pollēs dyschlērias ton bion hodeuontas, ton chydernētēn nein" tous de exō belōn, to de legomenon, kathēmenous, kai theatas mallon ē agōnistas genomenous, ton agōnothetēn logois ballein blasphēmois, epeidē tois ergois ou dynantai. Hoti de tēs eusedeias hoi trophimoi, ouk ex ouriōn monon pheromenoi, alla kai klydōni kai cheimōni palaiontes, ton tōn holōn hymnousi Theon, estin akousai tou makariou boōn- «os Dadid, andros en polemois ton bion hapan-ta chatanalōsantos, kai myriais hosais prospalaisantos symphorais" « Ti antapodōsō tǭ Kyriǭ peri pantōn, hōn antapedōke moi? » Esti de akou- B sai kai tou thespesiou Daniēl, kai tōn hagiōn echeinōn meirakiōn, en autę̄ tę̄ tōn deinōn echeinōn proodolę̄ ton Theon anymnountōn, kai tōn hamartēmatōn, hōn ouk hēsan ergatai, tēn mnēnē eis meson pherontōn, kai dikas tinein hyper hōn eplēmmelēsan homologountōn, alla ou stephanōn sphas autous axious einai legontōn, oude dyscherainontōn ta tēs dikēs zyga. Dimǭ piezomenos ho megas ᾿Athraam ho patriarchēs, ho tas hyposcheseis ekeinas theothen dexamenos, epheres gennaiōs tēn tou limou prosdolēn. Dis tēs homozygas sterētheis, kai para bardarois anthrōpois tautēn horōn, charin tǭ chalesanti homologōn dietelese, kai tōn hyposcheseōn anamenōn to telos, asmenōs hypereplee tōn kymatōn. Kai tis an ephikoito logos tēs toutou megalopsychias: Tis de autou tēn akran philosophian pros axian thau-. maseie? Tois philomathesi toinyn katalipōn tēn tēs historias anagnōsin, kai katamathein achridōs tēn koutou kai tēn ek toutou andrian, kai karterian, kai sōphrosynēn, kai dikaiosynēn, philoponian te kai philotheian, kai hapaxaplōs to hypsos tēs aretēs, epi tous tēs Neas Diathēkēs badioumai tǭ logǭ. Blepe toinyn ton Petron kai Iōannēn, tous pyrgous tēs eusedeias, tous stylous tēs alētheias, tous tēs Ekklēsias tēn oikodomēn hypereidontas, hypo men Ioudaiōn mastigoumenous, kairontas de kai gegēthotas, e« “Hoti katēxiōthēsan hyper tou onomatos «ou Christou atimasthēnai. » Ho gar tauta synge- karterōs autous pherein kai gennaiōs tas mastigas, hoi alla kairontas exelēlythenai, kai gannymenous. Diaphoran de“pollēn echei to kairein pros to pherein. Pherei men gartis pollakis tēn tōn aniarōn prosoolēn, all᾽ odynōmenos kai aniōmenos " ho de kairōn kēryttei tēn tēs psychēs thymēdian. Houtō kai ho makarios Paulos edoa, hē megistē tou kērygmatos salpinx" e« Eudochō en astheneiais, en hyoresin, en anankais, hen diōgmois kai stenochōriais hyper Christou, » Kai ouk eipe, Pherō, hē Karterō, all᾽ « Eudochō,. hoper pollēn sēmainei tēs hēdonę̄s tēn epitasin. Kai heterōthi de « Nyn kairō, phēsin, en tois pathēmasin hyper Christou. » Kai authis" « yych axia ta pathēmata tou nyn kairou pros tēn mellousan doxan apokalyptesthai eis hēmas. n Kai palin’ e Tis hēmas chōrisei apo tēs agapēs tou Christou? thlipsis, hē stenochōria, ē diōgmos, hē limos, hē gymnotēs?, hē kindynos, hē machaira? » Kai met᾽ oliga" e« Pepeismai gar hoti oute thanatos, oute zōē, oute enestōta, oute mellonta, oute hypsōma, oute bathos, oute tis ktisis hetera dynēsetai hēmas chōrisai apo tēs agapēs tou, Theou, tēs en Christǭ Iēsou tǭ Kyriǭ hēmōn. n» ᾿All᾽ epileipsei: me hēmera, tou megalou “«aidotridou tōn tēs eusedeias athlētōn tous toioutous logous syllegonta. Ei toinyn hoi pan eidos arephēn kateilēphotes, ou monon ou dyscherainousi tēs tou “biou thalattēs tēn zalēn, alla kai tou rhothiou zeontos, kai pneumatōn kai kataigidōn protrēgnymenōn, kai pheromenoi dietelesan euphrainomenoi, kai ergon Ēn autois, ou polypragmonein ta ginomena, alla ton chydernētēn hymnein. Ti dēpote hymeis exō tōn chyma-
full of folly, or rather of the utmost madness, that while those men themselves, sailing through storms, struck by squalls, and travelling through life with much misfortune, praise the pilot, those who sit, as the saying goes, out of range of the missiles, spectators rather than contestants, pelt the president of the games with blasphemous words, since they cannot with deeds. That the nurslings of piety praise the God of all not only when carried by favorable winds but also when wrestling with surge and storm, one can hear from the blessed David, a man who spent his whole life in wars and wrestled with countless misfortunes, crying: "What shall I give back to the Lord for all that he has given back to me?" One can hear also the inspired Daniel and those holy youths praising God in the very onset of those terrors, bringing forward the memory of sins of which they were not the doers, confessing that they were paying the penalty for their offences, not saying that they were worthy of crowns, nor vexed at the scales of justice. The great patriarch Abraham, who had received those promises from God, was pressed by famine and bore the onset of the famine nobly. Twice deprived of his wife and seeing her among barbarous men, he went on giving thanks to the one who called him, and awaiting the fulfilment of the promises, gladly sailed over the waves. And what words could reach his greatness of soul? Who could worthily admire his supreme philosophy? Leaving to those who love learning the reading of the history, and the precise study of his courage, endurance, self-control, justice, industry, and love of God, and in a word the height of his virtue, I will go in my discourse to those of the New Covenant. See, then, Peter and John, the towers of piety, the pillars of truth, who support the building of the Church, scourged by the Jews yet rejoicing and glad, "that they had been counted worthy to be dishonored for the name of Christ." For the one who wrote this … that they bore the scourges with endurance and nobly, but that they went out rejoicing and glad. And there is a great difference between rejoicing and bearing. For one often bears the onset of distress while suffering pain and grief; but one who rejoices proclaims the gladness of his soul. So too the blessed Paul cried, the greatest trumpet of the preaching: "I am content in weaknesses, in insults, in hardships, in persecutions and distresses, for Christ's sake." And he did not say "I bear" or "I endure," but "I am content," which signifies a great intensity of pleasure. And elsewhere: "Now I rejoice," he says, "in my sufferings for Christ." And again: "The sufferings of the present time are not worth comparing with the glory that is to be revealed to us." And again: "Who will separate us from the love of Christ? Affliction, or distress, or persecution, or famine, or nakedness, or danger, or sword?" And a little later: "For I am persuaded that neither death nor life, nor things present nor things to come, nor height nor depth, nor any other creature will be able to separate us from the love of God which is in Christ Jesus our Lord." But the day would fail me gathering such words of the great trainer of the athletes of piety. If, then, those who attained every form of virtue not only were not vexed by the tossing of the sea of life, but even while the surf boiled and winds and squalls burst on them, went on rejoicing as they were carried along, and their work was not to pry into what happens but to praise the pilot, why do you, who are outside the waves,
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των ὄντες, καὶ ἠπειρῶται βᾶλλον, ἣ θαλάττιοι... σχώπτετε τὰ γινόμενα, καὶ τοὺς μὲν ἀγωνιστὰς ἐπαινεῖτε, τοῦ δὲ ἀγωνοθέτου χατηγορεῖτε; Ἀαὶ μὴν προσήκει τοὺς τὴν τῶν ἀθλητῶν θαυμάζοντας ἀρετὴν, στέργειν ἐχείνων τὴν ψῆφον ᾿ ἐκεῖνοι δὲ ὡς εὐεργεσίαν μεγίστην ἐδέχοντο τὴν ὑπὲρ τοῦ κηρύγματος δυσχληρίαν, τὰς σφαγὰς, τὰς χαταλεύσεις, τοὺς ἐμπρησμοὺς, τὰς αἰκίας, τὰς λοιδορίας, τὰ δεσμωτήρια, τοὺς κινδύνους, τοὺς ἐν γῇ, τοὺς ἐν θαλάσοῃ, τοὺς ἐν πόλεσι, τοὺς ἐν ἀγροῖς, τοὺς ἐκ τῶν οἰκείων, τοὺς ἐκ τῶν ἀλλοτρίων. Ἐπειδὴ δὲ εἰς τούτους ἐξέδημεν τοὺς λόγους, φέρε καὶ περὶ τῆς τοῦ Σωτῆρος ἡμῶν ἐνανθρωπήσεως μικρὰ διεξέλθωμεν, ὃ κεφάλαιόν ἐστι μέγιστον τῆς τοῦ Θεοῦ περὶ τοὺς ἀνθρώπους κηδεμονίας. Οὐδὲ γὰρ οὕτως αὐτοῦ δείκνυσι τὴν ἀμέτρητον ἀγαθότητα οὐρανὸς, καὶ γῇ, καὶ θάλαττα, καὶ ἀὴρ, καὶ ἥλιος, καὶ σελήνη, καὶ ἀστέρες, καὶ πᾶσα ἣ ὁρωμένη καὶ ἀόράτος κτίσις, λόγῳ μόνῳ δημιουργηθεῖσα, μᾶλλον δὲ ἅμα τῷ βουληθῆναι τῷ λόγῳ φανεῖσα, ὡς τὸ αὐτὸν τὸν μονογενῆ τοῦ Θεοῦ Υἱὸν, (τὸν ἐν μορφῇ θεοῦ ὑπάρχοντα, τὸ ἀπαύγασμα τῆς δόξης, τὸν χαρακτῆρα τῆς ὑποστάσεως, τὸν ἐν ἀρχῇ ὄντα, καὶ πρὸς τὸν Θεὸν ὄντα, καὶ Θεὸν ὄντα, δι᾽ οὗ τὰ πάντα ἐγένετοὶ, τὴν τοῦ δούλου λαθόντα μορφὴν, ἐν ὁμοιώματι ἀνθρώπου γενέσθαι, καὶ αχήματι ἀνθρώπου εὑρεθῇ ναι ὡς ἄνθρωπον, καὶ ἐπὶ τῆς γῆς ὀφθῆναι, καὶ τοῖς ἀνθρώποις συναναστραφῆναι, καὶ τὰς ἀσθενείας ἡμῶν λαθεῖν, “καὶ τὰς νόσους βαστάσαι. Καὶ ὁ μακάρίος δὲ Παῦλος τοῦτο “τεκμήριον οἶδε μέγιστον τῆς τοῦ Θεοῦ περὶ τοὺς ἀνθρώπους ἀγάπης, καὶ βοᾷ λέγων᾽ «ε Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ Θεὸς, ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανε. » Καὶ πάλιν" ε Ὃς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ᾽ ὑπὲρ ἡμῶν “πάντων παρἐδωκεν αὐτὸν, πῶς οὐκὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσηται; » Συνομολογεῖ δὲ ταῦθ᾽ οὕτως ἔχειν καὶ ὁ θεσπέσιος Ἰωάννης " ε« Οὕτω γὰρ, φησὶν, ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὅτι τὸν Υἱὸν αὑτοῦ τὸν μονσγενῇ ἔδωκεν ὑπὲρ αὐτοῦ, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν, οὐ μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον. «. Ὃς τοίνυν ὀὐχ ἁπλῶς χήδεναι τῶν ἀνθρώπων, ἀλλὰ καὶ ἀγαπῶν κήδεται. Τοσαύτη δὲ ἡ τῆς ἀγάπης ὑπερδολὴ, ὡς τὸν Υἱὸν τὸν μονογενῆ, τὸν ὁμοούσιον, τὸν ἐκ γαστρὸς πρὸ ἑωσφόρου γεννηθέντα, ᾧ συνεργῷ κεχρημένος τὴν κτίσιν ἐδημιούργησεν, ἰατρὸν ἡυἵν ἀποφῆναι καὶ Σωτῆρα, καὶ δι᾽ αὐτοῦ τῆς υἱοθεσίας ἡμῖν τὸ δῶρον χαρίσασθαι. Ἐπειδὴ γὰρ εἶδε τὴν ἡμετέραν φύσιν ὁ Ποιητὴς πρὸς τὸν πιχρὺν αὐτομολήσασαν᾽ τύραννον, καὶ εἰς αὐτὸ τῆς κακίας χαταπεσοῦσαν τὸ βάραθρον, καὶ τοὺς τῆς φύσεως νόμους ἀδεῶς πατουμένην, καὶ τὴν κτίσιν φαινομένην τε “καὶ φθεγγομένην, καὶ τὸν Δημιουργὸν χηρύττουσαν, πεῖσαι δὲ οὐ δυναμένην τοὺς εἰς ἀναλγησίαν ἐσχάτην ἐκπεπτωκότας, σοφῶς καὶ δικαίως τὴν ἡμετέραν πραγματεύεται σωτηρίαν. Οὐ γὰρ ἠθέλησεν ἐξουσίᾳ μόνῃ τὴν ἐλευθερίαν ἡμῖν χαρί-σασθαι, οὐδὲ ἔλεον μόνον ὁπλίσαι κατὰ τοῦ ἐξανδραποδίσαντος τῶν ἀνθρώπων τὴν φύσιν, ἵνα μὴ ἄδικον ἐκέϊνος προσαγορεύῃ τὸν ἔλεον, ἀλλὰ μηχανᾶται πόρον καὶ φιλανθρωπίας γέμοντα, καὶ δικαιοσύνῃ. κεκοσμημένον. Αὐτὴν γὰρ ἑαυτῷ τὴν ἧττηθεῖσαν φύσιν ἑνώσας, “εἰς τοὺς ἀγῶνας εἰσάγει, καὶ παρασκευάζει τὴν ἧτταν ἀϑφαχαλέσαι, καὶ τὸν κακῶς πάλαι νενικηκότα χαταγωνίτασθαι, καὶ τοῦ πικρῶς δουλωσαμένου καταλῦσαι τὴν τυραννίδα, καὶ τὴν προτέραν ἐλευθερίαν ἀναλαθεῖν. Τούτου χάριν ὁ Δεσπότης Χριστὸς,» ξίχτεται μὲν ἐκ γυναικὸς ἐκ ἢ ὁμοίως ἡμῖν, εἶχε δέ τι πλέον ὁ τόκος, τὴν παρϑ
tōn ontes, kai ēpeirōtai ballon, hē thalattioi... schōptete ta ginomena, kai tous men agōnistas epaineite, tou de agōnothetou chatēgoreite? Aai mēn prosēkei tous tēn tōn athlētōn thaumazontas aretēn, stergein echeinōn tēn psēphon ᾿ ekeinoi de hōs euergesian megistēn edechonto tēn hyper tou kērygmatos dyschlērian, tas sphagas, tas chataleuseis, tous emprēsmous, tas aikias, tas loidorias, ta desmōtēria, tous kindynous, tous en gę̄, tous en thalasoę̄, tous en polesi, tous en agrois, tous ek tōn oikeiōn, tous ek tōn allotriōn. Epeidē de eis toutous exedēmen tous logous, phere kai peri tēs tou Sōtēros hēmōn enanthrōpēseōs mikra diexelthōmen, ho kephalaion esti megiston tēs tou Theou peri tous anthrōpous kēdemonias. Oude gar houtōs autou deiknysi tēn ametrēton agathotēta ouranos, kai gę̄, kai thalatta, kai aēr, kai hēlios, kai selēnē, kai asteres, kai pasa hē horōmenē kai aoratos ktisis, logǭ monǭ dēmiourgētheisa, mallon de hama tǭ boulēthēnai tǭ logǭ phaneisa, hōs to auton ton monogenē tou Theou Huion, (ton en morphę̄ theou hyparchonta, to apaugasma tēs doxēs, ton charaktēra tēs hypostaseōs, ton en archę̄ onta, kai pros ton Theon onta, kai Theon onta, di᾽ hou ta panta egenetoi, tēn tou doulou lathonta morphēn, en homoiōmati anthrōpou genesthai, kai achēmati anthrōpou heurethę̄ nai hōs anthrōpon, kai epi tēs gēs ophthēnai, kai tois anthrōpois synanastraphēnai, kai tas astheneias hēmōn lathein, “kai tas nosous bastasai. Kai ho makarios de Paulos touto “tekmērion oide megiston tēs tou Theou peri tous anthrōpous agapēs, kai boą legōn᾽ «e Synistēsi de tēn heautou agapēn eis hēmas ho Theos, hoti eti hamartōlōn ontōn hēmōn Christos hyper hēmōn apethane. » Kai palin" e Hos ge tou idiou Huiou ouk epheisato, all᾽ hyper hēmōn “pantōn paredōken auton, pōs ouki kai syn autǭ ta panta hēmin charisētai? » Synomologei de tauth᾽ houtōs echein kai ho thespesios Iōannēs " e« Houtō gar, phēsin, ēgapēsen ho Theos ton kosmon, hoti ton Huion hautou ton monsgenę̄ edōken hyper autou, hina pas ho pisteuōn eis auton, ou mē apolētai, all᾽ echę̄ zōēn aiōnion. «. Hos toinyn ouch haplōs chēdenai tōn anthrōpōn, alla kai agapōn kēdetai. Tosautē de hē tēs agapēs hyperdolē, hōs ton Huion ton monogenē, ton homoousion, ton ek gastros pro heōsphorou gennēthenta, hǭ synergǭ kechrēmenos tēn ktisin edēmiourgēsen, iatron hēuin apophēnai kai Sōtēra, kai di᾽ autou tēs huiothesias hēmin to dōron charisasthai. Epeidē gar eide tēn hēmeteran physin ho Poiētēs pros ton pichryn automolēsasan᾽ tyrannon, kai eis auto tēs kakias chatapesousan to barathron, kai tous tēs physeōs nomous adeōs patoumenēn, kai tēn ktisin phainomenēn te “kai phthengomenēn, kai ton Dēmiourgon chēryttousan, peisai de ou dynamenēn tous eis analgēsian eschatēn ekpeptōkotas, sophōs kai dikaiōs tēn hēmeteran pragmateuetai sōtērian. Ou gar ēthelēsen exousią monę̄ tēn eleutherian hēmin chari-sasthai, oude eleon monon hoplisai kata tou exandrapodisantos tōn anthrōpōn tēn physin, hina mē adikon ekeïnos prosagoreuę̄ ton eleon, alla mēchanatai poron kai philanthrōpias gemonta, kai dikaiosynę̄. kekosmēmenon. Autēn gar heautǭ tēn hēttētheisan physin henōsas, “eis tous agōnas eisagei, kai paraskeuazei tēn hēttan aϑphachalesai, kai ton kakōs palai nenikēkota chatagōnitasthai, kai tou pikrōs doulōsamenou katalysai tēn tyrannida, kai tēn proteran eleutherian analathein. Toutou charin ho Despotēs Christos,» xichtetai men ek gynaikos ek ē homoiōs hēmin, eiche de ti pleon ho tokos, tēn parϑ
landsmen rather than seafarers, mock what happens, praise the contestants, and accuse the president of the games? Yet those who admire the athletes' virtue ought to accept their verdict; and they received as the greatest benefit the misfortune suffered for the preaching: the slaughters, the stonings, the burnings, the tortures, the insults, the prisons, the dangers on land, the dangers at sea, the dangers in cities, the dangers in the country, the dangers from their own people, the dangers from strangers. But since we have come to these words, come, let us go through briefly the incarnation of our Saviour too, which is the greatest summit of God's care for human beings. For heaven, earth, sea, air, sun, moon, stars, and the whole visible and invisible creation, fashioned by a word alone, or rather appearing at the same moment as the Word willed it, do not show his immeasurable goodness so much as this: that the only-begotten Son of God himself, "who was in the form of God," "the radiance of his glory, the stamp of his substance," "who was in the beginning, and was with God, and was God, through whom all things came to be," took "the form of a servant," came to be "in the likeness of man," was "found in appearance as a man," was seen on earth, lived among human beings, and "took our weaknesses and bore our diseases." And the blessed Paul knows this as the greatest proof of God's love for human beings, and cries: "God shows his own love for us in that while we were still sinners Christ died for us." And again: "He who did not spare his own Son but gave him up for us all, how will he not also give us all things with him?" And the inspired John agrees that this is so: "For God so loved the world," he says, "that he gave his only-begotten Son for it, so that everyone who believes in him should not perish but have eternal life." So he not only cares for human beings, but cares for them out of love. And so great is the excess of his love that he made his only-begotten Son, the consubstantial one, begotten "from the womb before the morning star," with whom as co-worker he fashioned creation, our physician and Saviour, and through him granted us the gift of adoption. For when the Maker saw our nature deserted to the bitter tyrant, fallen into the very pit of vice, trampling the laws of nature without fear, while creation, appearing and speaking and proclaiming the Creator, could not persuade those who had fallen into utter insensibility, he wisely and justly procures our salvation. For he did not wish to grant us freedom by authority alone, nor to arm mercy alone against the one who had enslaved human nature, so that the enemy might not call the mercy unjust; but he contrives a way full of love for humankind and adorned with justice. For uniting to himself the very nature that had been defeated, he brings it into the contests, and makes it ready to … the defeat, to overcome the one who long ago wickedly conquered it, to destroy the tyranny of the one who bitterly enslaved it, and to recover its former freedom. For this reason the Master Christ is born of a woman like us, but the birth had something more: the virgin-
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νίαν. Παρθένος γὰρ ἦν ἣ κυΐσασά τε καὶ ὠδίνασα τὸν Δεσπότην Χριστόν. Χριστὸν δὲ ὅταν ἀκούσῃς, νόει τὸν πρὸ αἰώνων ἐκ Πατρὸς γεννηθέντα μονογενῇ Υἱὸν Λόγον, ἀνθρωπείαν περικείμενον φύσιν, καὶ μὴ νομίσῃς εὐτέλειαν τοῦ Θεοῦ τὴν κηρυττομένην οἰκονομίαν " οὐδὲν γὰο μολύνειν δύναται τὴν ἀκήρατον φύσιν. Εἰ γὰρ τὸν ἥλιον, σῶμα ὄντα, ὁρατός γάρ εστι, καὶ λύδιν ἐπιδέχεται, διὰ σωμάτων παριόντα νεκρῶν, καὶ ἰλύος δυσώδους, χἀὶ πολλῶν ἑτέρων δυσοσμίαν ἀφιέντων, οὐδὲν ἰσχύει μιᾶναι, πολλῷ μᾶλλον τοῦ ἡλίου τὸν Ποιητὴν, καὶ τὸν τῶν ἁπάντων Δημιουργὸν, τὸν ἀσώματον, τὸν ἀόρᾶτον, τὸν ἀναλλοίωτον, τὸν ἀεὶ ὡσαύτως ἔχοντα, οὐδὲν τῶν τοιούτων μολῦναι δύναται. Καὶ ὅτι ταῦτα οὕτως ἔχει, νοήσωμεν οὑτωσί, ᾿Απεριόριστον αὐτοῦ τὴν φύσιν εἶναι καὶ φαμὲν καὶ πιστεύομεν. "Ἤκουσα γὰρ τοῦ λέγοντος " « Μὴ οὐκὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος; » Καί" ε« Ὁ οὐβανός μοι θρόνος, ἡ δὲ γῇ ὑποπόδιον τῶν ποδῶν μου. ν» Καί’ ε Τίς. ἐμέτρησε τῇ χειρὶ τὸ ὕδωρ, καὶ τὸν οὐρανὸν σπιθαμῇ, καὶ πᾶσαν τὴν γῆν δρακί; » Καὶ ὅσα τοιαῦτα μαρτυρεῖται. » Καὶ ὁ μακάριος Δαδὶδ ἐδόα" ε« Ἐν τῇ χειρὶ αὐτοῦ τὰ πέρατα τῆς γῆς. ν» Καὶ ὁ θεσπέσιος Παῦλος : « Ἐν αὐτῷ γὰρ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν. » Εἰ τοίνυν ἐν αὐτῷ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμὲν, κατὰ τὴν τοῦ ᾿Αποστόλου φωνὴν, οὐδὲν ἔστι τῆς κτίσεως μόριον ἐστερημένον Θεοῦ. ᾿Αλλ᾽ ἐν τῇ κτίσει τὰ μὲν ἔστιν ἅγια, τὰ δὲ βέδηλα, καὶ τὰ μὲν εὐωδίας, τὰ δὲ δυσωδίας μεστά" καὶ τῶν ἀνθρώπων, οἱ μὲν εὐσεδείᾳ πάντα πληρῶν, «ε Εὐδοκχεξ μὲν ἐν τοῖς φοδουμένοις αὐτὸν, μισεῖ δὲ πάντας τοὺς ἐργαζομένους τὴν ἀνουεἱαν, καὶ ἀπολεῖ πάντας τοὺς λαλοῦντας τὸ ψεῦδος, καὶ ἄνδρα αἱμάτων καὶ δόλιον βδελύσσεται Κύριος, καὶ οὐ παροικεῖ αὐτῷ πονηρευόμενος. » Οὐδὲν τοιγαροῦν τῷ ἀκηράτῳ λυμαίνεται. Εἰ γὰρ οἱ τὴν ἰατρικἣν μετερχόμενοι τέχνην, οὐ μέταλαμδάνουσι μάτων τραύματα θεραπεύοντες,. ἀλλ᾽ Ὑγίειαν μὲν μίαν ἐκεῖθεν πορίζονται, πολλῷ μᾶλλον ὁ ἀριστοτέχνης θεὸς ἀπαθῆ τὴν φύσιν ἔχων, καὶ τροπῆς ὑπερπέραν, καὶ ἀλλοίωσιν οὐ δεχομένην, οὐδένα παντελῶς ἐκ τῆς ἡμετέρας ἰατρείας εἴλκυσε μολυσμόν ρᾶν ἐπιτρέψαντα θεραπείαν, ἀλλ᾽ αὐτὸν τὴν τῶν Οὕτω τοιγαροῦν γεννηθεὶς ὁ Δεσπότης Χριστὸς, ἕλκει μὲν μητρῴαν θηλὴν παραπλησίως ἡμῖν, τίθεκαι δὲ ἐπὶ φάτνης τῆς τῶν ἀλόγων τραπέζης, καὶ τῆς τῶν ἀνθρώπων ἀλογίας κατηγορῶν, καὶ τὴν οἷ» χκείαν φιλανθρωπίαν παραδηλῶν, ὅτι τροφεὺς ὑπάρχων ὡς θεὺς, καὶ τροφὴ γίνεται κατὰ τὸ ἀνθρώπειον τῶν ἀνθρώπων, τῶν τὴν πολλὴν ἀλογίαν νενοσηχότων. ᾿Αλλὰ νῦν τῆς ἀνθρωπείας φύσειυς τὴν ἀλογίαν ἀποδαλούσης, καὶ τὸ λογικὸν ἀναλαθδούτης, ἣ μυστικὴ αὐτὴν ὑποδέχεται τράπεζα, τύπος ἐκείνης γινομένη τῆς φάτνης, καὶ διδάσκουσα τοὺς ἀνθρώπους, ὡς ε Ἡνίχα ὁ ἄνθρωπος ἐν τιμῇ ἣν οὗ συνἧκεν, ἀλλὰ παρασυνεδλήθη τοῖς κτήνεσι τοῖς ἀνοήποις, καὶ ὡμοιώθη αὐτοῖς. » Φάτνη τὴν θείαν ἐκεί-
nian. Parthenos gar ēn hē kyïsasa te kai ōdinasa ton Despotēn Christon. Christon de hotan akousę̄s, noei ton pro aiōnōn ek Patros gennēthenta monogenę̄ Huion Logon, anthrōpeian perikeimenon physin, kai mē nomisę̄s euteleian tou Theou tēn kēryttomenēn oikonomian " ouden gao molynein dynatai tēn akēraton physin. Ei gar ton hēlion, sōma onta, horatos gar esti, kai lydin epidechetai, dia sōmatōn parionta nekrōn, kai ilyos dysōdous, chai pollōn heterōn dysosmian aphientōn, ouden ischyei mianai, pollǭ mallon tou hēliou ton Poiētēn, kai ton tōn hapantōn Dēmiourgon, ton asōmaton, ton aoraton, ton analloiōton, ton aei hōsautōs echonta, ouden tōn toioutōn molynai dynatai. Kai hoti tauta houtōs echei, noēsōmen houtōsi, ᾿Aperioriston autou tēn physin einai kai phamen kai pisteuomen. "Ēkousa gar tou legontos " « Mē ouki ton ouranon kai tēn gēn egō plērō, legei Kyrios? » Kai" e« Ho oubanos moi thronos, hē de gę̄ hypopodion tōn podōn mou. n» Kai’ e Tis. emetrēse tę̄ cheiri to hydōr, kai ton ouranon spithamę̄, kai pasan tēn gēn draki? » Kai hosa toiauta martyreitai. » Kai ho makarios Dadid edoa" e« En tę̄ cheiri autou ta perata tēs gēs. n» Kai ho thespesios Paulos : « En autǭ gar zōmen, kai kinoumetha, kai esmen. » Ei toinyn en autǭ zōmen, kai kinoumetha, kai esmen, kata tēn tou ᾿Apostolou phōnēn, ouden esti tēs ktiseōs morion esterēmenon Theou. ᾿All᾽ en tę̄ ktisei ta men estin hagia, ta de bedēla, kai ta men euōdias, ta de dysōdias mesta" kai tōn anthrōpōn, hoi men eusedeią panta plērōn, «e Eudokchex men en tois phodoumenois auton, misei de pantas tous ergazomenous tēn anoueian, kai apolei pantas tous lalountas to pseudos, kai andra haimatōn kai dolion bdelyssetai Kyrios, kai ou paroikei autǭ ponēreuomenos. » Ouden toigaroun tǭ akēratǭ lymainetai. Ei gar hoi tēn iatrikēn meterchomenoi technēn, ou metalamdanousi matōn traumata therapeuontes,. all᾽ Hygieian men mian ekeithen porizontai, pollǭ mallon ho aristotechnēs theos apathē tēn physin echōn, kai tropēs hyperperan, kai alloiōsin ou dechomenēn, oudena pantelōs ek tēs hēmeteras iatreias eilkyse molysmon ran epitrepsanta therapeian, all᾽ auton tēn tōn Houtō toigaroun gennētheis ho Despotēs Christos, helkei men mētrǭan thēlēn paraplēsiōs hēmin, tithekai de epi phatnēs tēs tōn alogōn trapezēs, kai tēs tōn anthrōpōn alogias katēgorōn, kai tēn hoi» chkeian philanthrōpian paradēlōn, hoti tropheus hyparchōn hōs theus, kai trophē ginetai kata to anthrōpeion tōn anthrōpōn, tōn tēn pollēn alogian nenosēchotōn. ᾿Alla nyn tēs anthrōpeias physeiys tēn alogian apodalousēs, kai to logikon analathdoutēs, hē mystikē autēn hypodechetai trapeza, typos ekeinēs ginomenē tēs phatnēs, kai didaskousa tous anthrōpous, hōs e Hēnicha ho anthrōpos en timę̄ hēn hou synēken, alla parasynedlēthē tois ktēnesi tois anoēpois, kai hōmoiōthē autois. » Phatnē tēn theian ekei-
… birth. For the one who conceived and bore the Master Christ was a virgin. When you hear "Christ," understand the only-begotten Son, the Word, begotten of the Father before the ages, clothed in human nature; and do not think that the dispensation proclaimed is a cheapening of God; for nothing can defile the pure nature. For if nothing can defile the sun, though it is a body, visible and admitting of dissolution, when it passes over dead bodies, foul-smelling mud, and many other things that give off a stench, much less can any such thing defile the Maker of the sun and the Creator of all, the incorporeal, the invisible, the unchangeable, who is always the same. And let us understand that this is so in this way. We both say and believe that his nature is uncircumscribed. For I have heard the one who says: "Do I not fill heaven and earth, says the Lord?" And: "Heaven is my throne, and the earth the footstool of my feet." And: "Who measured the water with his hand, and heaven with a span, and all the earth with a handful?" And all such testimonies. And the blessed David cried: "In his hand are the ends of the earth." And the inspired Paul: "For in him we live and move and are." If, then, in him we live and move and are, according to the Apostle's word, no part of creation is deprived of God. But in creation some things are holy and others profane, some full of fragrance and others of stench; and of human beings some … with piety … filling all things, "he takes pleasure in those who fear him, but hates all who work lawlessness, and will destroy all who speak falsehood; the Lord abhors a man of blood and deceit, and the evildoer shall not dwell with him." So nothing harms the pure one. For if those who practise the art of medicine do not share in … while treating wounds, but procure health from them, much more God, the supreme craftsman, whose nature is impassible, beyond change, and admitting no alteration, drew no defilement at all from his healing of us … entrusting the healing, but … himself the … of human beings. Born in this way, then, the Master Christ sucks his mother's breast like us, and is laid in a manger, the table of irrational animals, both accusing the irrationality of human beings and showing his own love for humankind; for, being the feeder as God, he also becomes food, as man, for human beings sick with great irrationality. But now that human nature has cast off irrationality and taken up reason again, the mystical table receives him, becoming the antitype of that manger and teaching people that "Man, being in honor, did not understand, but was compared to the senseless cattle and became like them." The manger … that divine …
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θαυμάσωμεν τοίνυν αὐτὸν οὐκ ἀγγέλοις τὴν ἡμετέ" ἀνθρώπων ἀναδεξάμενον ἰατρείαν. γὴν καὶ πνευματικὴν τροφὴν ὑπεδέξατο. Ἐπειδὴ δὲ εἷς ἑαυτὴν ἐπανῆλθεν ἡ φύσις, καὶ τὴν εἰκόνα τὴν θείαν περικεῖσθαι σαφῶς ἐπέγνω, τῆνι" καῦτα λοιπὸν ἐπὶ τὴν λογικὴν μετέδη τράπεζαν ἡ τροφή. Ἐδέξατο δὲ καὶ περιτομὴν, καὶ θυσίας προσενήνοχε᾽ καὶ γὰρ ἄνθρωπος ἦἧν᾽ ἔδει δὲ τῇ φυλαχῇ τοῦ νόμου, τὴν νίκην ἀποδοῦναι τὴν φύσιν. Φεύγει δὲ καὶ ἀνθρωπίνως εἰς Αἴγυπτον, πανταχοῦ παρὼν ὡς Θεὸς, καὶ τοῖς πᾶσι παριστάμενος, ὥς φησιν ἡ θεία Γραφή. ᾿Αφικνεῖται δὲ καὶ πρὸς Ἰωάννὴν τὸν Βαπτιστὴν, καὶ ἁμαρτίας οὐ δεξάμενος ῥύπον, ἀνέχεται τοῦ βαπτίσματος, ἵνα πληρώσῃ πᾶσαν δικαιοσύνην. Καὶ κηρύττεται ἄνωθεν ὑπὸ τοῦ Πατρὸς, καὶ ὑπὸ τοῦ Πνεύματος δείκνυται, ᾿0 μὲν γὰρ Πατὴρ ἄνωθεν ἐδύα " « Οὗτός ἐστιν ὁ Υἱός μον ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα.» Τὸ δὲ πανάγιον Πνεῦμα ἐν εἴδει περιστερᾶς φαινόμενον, εἶλκε πρὸς ἑαυτὸν «ἣν φωνὴν, καὶ τοὺς παρόντας ἐδίδασκε τίς ὁ παρὰ τοῦ Πατρὸς τὴν μαρτυρίαν δεξάμενος. Ἐντεῦθεν πρὸς τοὺς ἀγῶνας λοιπὸν κατὰ τοῦ τυράννου χωρεῖ" καὶ γίνεται στάδιον μὲν τῶν ἀγώνων ἡ ἔρημθόν θεαταὶ δὲ τῶν ἀγγέλων οἱ δῆμοι, ἀντίπαλος δὲ, ὁ τῆς ἀληθείας ἀντίπαλος “ ὃς πρῶτον μὲν τῆς φωνῆς ἀκούσας, καὶ τῶν προφητικῶν ἀναμνησθεὶς προῤῥήσεων, ἐδεδίει τὴν πάλην ᾿ καὶ φέρειν μὲν αὐτοῦ τὴν «ἧς ἀρετῆς οὐκ ἴσχνεν ἀστραπὴν, ἀλλὰ χαταπαλαίειν ἠπείγετο, ἐδεδοίκει δὲ τὸν ἀγῶνα τῆς φωνῆς μεμνημένος. ᾿Αλλ᾽ ὁ τῆς ἡμετέρας φύσεως καὶ δημιουργὺς, καὶ πρόμαχος, καὶ στεφανίτης, καὶ ἀγωνοθέτης, οὐ δεδίττεται τὸν ἀνταγωνιστὴν, οὐδὲ ἀποσοδεξ ᾿πὸν θήρα, ἀλλὰ παραθαῤῥύνει καὶ προτρέπει πρὸς πάλην, ἵνα τὴν προτέραν νίκην ἀφέληται" καὶ παραχωρεῖ πεινᾶσαι τῷ σώματι, τεσσαράχοντα ἡμερῶν νηστεύσαντι μῆκος. Καὶ οὐκ ἐᾷ τῶν ἤδη νενηστευχόςτων ὑπερδῆναι τὸ μέτρον, ἵνα πιστευθῇ τὸ ἀνθρώπινον. Εἶδεν ὁ δυσμενὴς; τὴν πεῖναν, καὶ τὴν νίκην ἤλπισς, καὶ τὴν πάλην ἐθάῤῥησε, καὶ τὸν ᾿Αδὰμ ἐκεῖνον βλέπειν ἐνόμιζε, τὸ τῆς πείνης θεασάμενος πάθος. ᾿Αλλὰ προσελήλνθε μὲν ὡς τῷ ᾿Αδὰμ, εὗὑρς δὲ πὸν τοῦ ᾿Αδὰμ Ποιητὴν τὴν τοῦ ᾿Αδὰμ περικείμενον φύσιν, καί φησι πρὸς αὐτόν " « Εἰ Υἱὸς εἴ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. ν Καὶ παρἀγει μὲν εἰς μέσον τὴν οὐρανόθεν ἐναχθεῖσαν φωνὴν βεδαιωθῆναι, ἐμπεδωθῆναι δὲ ταύτην αἰτεῖ τῇ τῶν ἄρτων θαυματουργίᾳ, Ἐντεῦθεν ἔστι καταμαθεῖν
thaumasōmen toinyn auton ouk angelois tēn hēmete" anthrōpōn anadexamenon iatreian. gēn kai pneumatikēn trophēn hypedexato. Epeidē de heis heautēn epanēlthen hē physis, kai tēn eikona tēn theian perikeisthai saphōs epegnō, tēni" kauta loipon epi tēn logikēn metedē trapezan hē trophē. Edexato de kai peritomēn, kai thysias prosenēnoche᾽ kai gar anthrōpos hēēn᾽ edei de tę̄ phylachę̄ tou nomou, tēn nikēn apodounai tēn physin. Pheugei de kai anthrōpinōs eis Aigypton, pantachou parōn hōs Theos, kai tois pasi paristamenos, hōs phēsin hē theia Graphē. ᾿Aphikneitai de kai pros Iōannēn ton Baptistēn, kai hamartias ou dexamenos rhypon, anechetai tou baptismatos, hina plērōsę̄ pasan dikaiosynēn. Kai kēryttetai anōthen hypo tou Patros, kai hypo tou Pneumatos deiknytai, ᾿0 men gar Patēr anōthen edya " « Houtos estin ho Huios mon ho agapētos, en hǭ eudokēsa.» To de panagion Pneuma en eidei peristeras phainomenon, eilke pros heauton «hēn phōnēn, kai tous parontas edidaske tis ho para tou Patros tēn martyrian dexamenos. Enteuthen pros tous agōnas loipon kata tou tyrannou chōrei" kai ginetai stadion men tōn agōnōn hē erēmthon theatai de tōn angelōn hoi dēmoi, antipalos de, ho tēs alētheias antipalos “ hos prōton men tēs phōnēs akousas, kai tōn prophētikōn anamnēstheis prorrhēseōn, edediei tēn palēn ᾿ kai pherein men autou tēn «hēs aretēs ouk ischnen astrapēn, alla chatapalaiein ēpeigeto, ededoikei de ton agōna tēs phōnēs memnēmenos. ᾿All᾽ ho tēs hēmeteras physeōs kai dēmiourgys, kai promachos, kai stephanitēs, kai agōnothetēs, ou dedittetai ton antagōnistēn, oude aposodex ᾿pon thēra, alla paratharrhynei kai protrepei pros palēn, hina tēn proteran nikēn aphelētai" kai parachōrei peinasai tǭ sōmati, tessarachonta hēmerōn nēsteusanti mēkos. Kai ouk eą tōn ēdē nenēsteuchostōn hyperdēnai to metron, hina pisteuthę̄ to anthrōpinon. Eiden ho dysmenēs? tēn peinan, kai tēn nikēn ēlpiss, kai tēn palēn etharrhēse, kai ton ᾿Adam ekeinon blepein enomize, to tēs peinēs theasamenos pathos. ᾿Alla proselēlnthe men hōs tǭ ᾿Adam, heuyrs de pon tou ᾿Adam Poiētēn tēn tou ᾿Adam perikeimenon physin, kai phēsi pros auton " « Ei Huios ei tou theou, eipe hina hoi lithoi houtoi artoi genōntai. n Kai paragei men eis meson tēn ouranothen enachtheisan phōnēn bedaiōthēnai, empedōthēnai de tautēn aitei tę̄ tōn artōn thaumatourgią, Enteuthen esti katamathein
… Let us admire him, then, for not … our … to angels, but taking upon himself the healing of human beings. … and spiritual food. And when nature came back to itself and clearly recognized that it bore the divine image, then the food passed at last to the rational table. He received circumcision too, and offered sacrifices; for he was man; and nature had to win the victory by keeping the law. He also fled to Egypt in a human way, though as God he is present everywhere and stands by all, as the divine Scripture says. He came also to John the Baptist, and though he had received no stain of sin, he submitted to baptism, to fulfil all righteousness. And he was proclaimed from above by the Father and pointed out by the Spirit. For the Father cried from above: "This is my beloved Son, in whom I am well pleased." And the all-holy Spirit, appearing in the form of a dove, drew the voice to himself and taught those present who it was that received the Father's testimony. From there he goes at last to the contests against the tyrant; and the desert becomes the stadium of the contests, the peoples of the angels the spectators, and the adversary of the truth the opponent. He, having first heard the voice and remembered the prophetic predictions, feared the wrestling; he could not bear the lightning of his virtue, but was eager to throw him, yet feared the contest, remembering the voice. But the Creator, champion, crown-giver, and president of the games of our nature does not frighten off the antagonist nor scare away the beast, but encourages him and urges him to wrestle, so as to take away his former victory; and he allows the body to hunger, having fasted for the length of forty days. And he does not let it exceed the measure of those who had fasted before, so that the human might be believed. The enemy saw the hunger, hoped for victory, took courage for the wrestling, and thought he was looking at that Adam, when he saw the experience of hunger. But he came as to Adam, and found Adam's Maker clothed in Adam's nature; and he said to him: "If you are the Son of God, say that these stones become loaves." And he brings forward the voice brought down from heaven, to be confirmed, and asks that it be established by the miracle of the loaves. From this one can learn
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ἀχριθῶς, ὡς παρ᾽ ἡμῶν αὐτῶν ὁ πολέμιος λαμθάνει «οὔ πλάνου τὰς ἀφορμάς. Πείνην γὰρ θεασάμενος, ἐκ ταύτης ἀκροθολίζεται᾽ ἀλλ᾽ ὁ Σωτὴρ ὁ ἡμέτε- Τος, καὶ πεινῶντος τοῦ σώματος, καὶ δεομένου τρο- 'φῆς, θαυματουργεῖν οὐκ ἀνέχεται, Γραφιχῷ δὲ λόγῳ “χατατοξεύει τὸν τύραννον, καί φησι’ «Οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ἄνθρωπαης, ἀλλ᾽ ἐν παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος Θεοῦ. » ᾿Ανθρωπίνως δὲ τὴν ἀπόκρισιν ἐποιήσατο, καὶ τὴν θεότητα τέως ἀποκρύπτων, καὶ τοῖς ἀνθρώποις τῷ ὁμοίῳ τὴν νίκὴν πραγματευόμενος. Οὐ γὰρ μόνος, φησὶν, ἄρτος συνεργός ἐστι τῆς τῶν ἀνθρώπων ζωῆς, ἀλλὰ καὶ πᾶς λόγος ὑπὸ Θεοῦ προσφερόμενος, ἀκόχρη ζωὴν τοῖς πεινῶσιν ἀνθρώποις πορίσαι. Πιστεύομεν ὡς καὶ ἄρτου δίχα διαδιῶναι τῶν ἀνθρώπων τὴν φύσιν δυνατὸν βουλομένου Θεοῦ. Οὕτω διαλύσας τοῦ ἀντιπάλου τὰ μηχανήματα, καὶ τὴν δευτέραν αὐτοῦ καὶ τὴν τρίτην προσδολὴν ἀνόνητον δείξας, καὶ ὡς ἄνθρωπος τὰς ἀποδείξεις ποιησάμενος, ἵνα τὴν ἀποται μὲν τὸν ἀλιτήριον, καὶ τὸν κοινὸν τῶν ἀνθρώπων ἀλάστορα παύει τῆς τυραννίδος, ὑπὸ δὲ τῶν τὴν νίκὴν θεασαμένων ἀγγέλων ἀνκχηρύττεται. ε Προσελθόντες γὰρ, φησὶν, οἱ ἄγγελοι διηκόνουν αὐτῷ. » Ἐκεῖθεν μυρία ὅσα θαυματουργήσας. Καὶ οἶνον μὲν ἐξ ὕδατος χλημάτων δίχα καὶ γῆς δημιουργήσας, ἐκ πέντε δὲ ἄρτων πολλὰς χιλιάδα: χορέσας, καὶ λόγῳ χωλοὺς μὲν ἀρτίποδας ἀποφήνας, λεπρῶν δὲ τὴν λένος, καὶ ὀφθαλμοῖς τὸ βλέπειν ἀφηρημένοις ὑγειᾶ τὴν αἴσθησιν δωρν σάμενος, καὶ τάφους ἀνοίξας, ᾿ καὶ πεπεδη μένον καὶ δυσώδη νεκρὸν τρέχοντα δείξας, φεύγοντα μὲν τοῦ θανάτου τὰς χεῖρας, πρὸς δὲ τὸν καλέσαντα Δημιουργὸν ἐπειγόμενον, καὶ μήθ᾽ ὑπὸ τῶν τοῦ θανάτου πυλῶν, μήθ᾽ ὑπὸ τῶν δεσμῶν κατἐχόμενον. Ταῦτα καὶ μυρία ἕτερα ἐργασάμενος... βασκαίνεται μὲν ὑπὸ Ἰουδαίων, δέχεται δὲ τὴν ἐπιθουλὴν ἐθελοντὴς, τὴν ἐκ ταύτης ἐσομένην τοῖς ἀνθρώποις προορῶν σωτηρίαν. Καὶ ταῦτα ἄνωθεν διὰ ποῦ προφήτου, προὔλεγεν᾽ « Ἐγὼ δὲ, φησὶν, οὐκ ἀπειθώ, οὐδὲ ἀντιλέγω, ἀλλὰ τὸν γῶτόν μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἷς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων. » Ταῦτα προειπὼν, ταῦτα παθὼν, τῷ σταυρῷ προσηλοῦται, οὐκ ἁμαρτημάτων δέκας τίνων (ἀμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν πῷ στόματι αὐτοῦ), ἀλλὰ τῆς ἡμετέρας φύσεως ἐχτίγων τὸ χρέο:. ἴὭφειλε γὰρ αὕτη παραθεθδηχνῖα τοῦ Πε-οὐκ ἴσχυσεν, αὐτὸς ὁ Δεσπότης σοφῶς μηχανᾶται κὴν τὸν ὀφλήματος ἔκτισιν, καὶ ταύτης οἷόν τινα κτήματα τὰ μέλη λαδὼν, χὰὶ ταῦτα σοφῶς καὶ διδαί,
achrithōs, hōs par᾽ hēmōn autōn ho polemios lamthanei «ou planou tas aphormas. Peinēn gar theasamenos, ek tautēs akrotholizetai᾽ all᾽ ho Sōtēr ho hēmete- Tos, kai peinōntos tou sōmatos, kai deomenou tro- 'phēs, thaumatourgein ouk anechetai, Graphichǭ de logǭ “chatatoxeuei ton tyrannon, kai phēsi’ «Ouk ep᾽ artǭ monǭ zēsetai anthrōpaēs, all᾽ en panti rhēmati ekporeuomenǭ dia stomatos Theou. » ᾿Anthrōpinōs de tēn apokrisin epoiēsato, kai tēn theotēta teōs apokryptōn, kai tois anthrōpois tǭ homoiǭ tēn nikēn pragmateuomenos. Ou gar monos, phēsin, artos synergos esti tēs tōn anthrōpōn zōēs, alla kai pas logos hypo Theou prospheromenos, akochrē zōēn tois peinōsin anthrōpois porisai. Pisteuomen hōs kai artou dicha diadiōnai tōn anthrōpōn tēn physin dynaton boulomenou Theou. Houtō dialysas tou antipalou ta mēchanēmata, kai tēn deuteran autou kai tēn tritēn prosdolēn anonēton deixas, kai hōs anthrōpos tas apodeixeis poiēsamenos, hina tēn apotai men ton alitērion, kai ton koinon tōn anthrōpōn alastora pauei tēs tyrannidos, hypo de tōn tēn nikēn theasamenōn angelōn ankchēryttetai. e Proselthontes gar, phēsin, hoi angeloi diēkonoun autǭ. » Ekeithen myria hosa thaumatourgēsas. Kai oinon men ex hydatos chlēmatōn dicha kai gēs dēmiourgēsas, ek pente de artōn pollas chiliada: choresas, kai logǭ chōlous men artipodas apophēnas, leprōn de tēn lenos, kai ophthalmois to blepein aphērēmenois hygeia tēn aisthēsin dōrn samenos, kai taphous anoixas, ᾿ kai pepedē menon kai dysōdē nekron trechonta deixas, pheugonta men tou thanatou tas cheiras, pros de ton kalesanta Dēmiourgon epeigomenon, kai mēth᾽ hypo tōn tou thanatou pylōn, mēth᾽ hypo tōn desmōn katechomenon. Tauta kai myria hetera ergasamenos... baskainetai men hypo Ioudaiōn, dechetai de tēn epithoulēn ethelontēs, tēn ek tautēs esomenēn tois anthrōpois proorōn sōtērian. Kai tauta anōthen dia pou prophētou, proulegen᾽ « Egō de, phēsin, ouk apeithō, oude antilegō, alla ton gōton mou dedōka eis mastigas, tas de siagonas mou heis rhapismata, to de prosōpon mou ouk apestrepsa apo aischynēs emptysmatōn. » Tauta proeipōn, tauta pathōn, tǭ staurǭ prosēloutai, ouk hamartēmatōn dekas tinōn (amartian gar ouk epoiēsen, oude heurethē dolos en pǭ stomati autou), alla tēs hēmeteras physeōs echtigōn to chreo:. hiŌpheile gar hautē parathethdēchnia tou Pe-ouk ischysen, autos ho Despotēs sophōs mēchanatai kēn ton ophlēmatos ektisin, kai tautēs hoion tina ktēmata ta melē ladōn, chai tauta sophōs kai didai,
precisely how the enemy takes the occasions of his deceit from ourselves. For seeing hunger, he skirmishes from it; but our Saviour, though his body was hungry and needed food, would not work a miracle, but shot the tyrant down with a word of Scripture, saying: "Man shall not live by bread alone, but by every word that comes out through the mouth of God." He made the answer in a human way, still hiding his Godhead and procuring the victory for human beings by what was like them. For not bread alone, he says, is the helper of human life, but every word brought by God suffices to provide life for hungry human beings. We believe that human nature can live even without bread if God wills. Having thus broken the adversary's devices, and shown his second and third attacks to be useless, and made his proofs as man, so that … , he … the wicked one and stops the tyranny of the common avenging spirit of human beings, and is proclaimed by the angels who saw the victory. "For the angels," it says, "came and ministered to him." From there he worked countless miracles. He made wine from water without vines and earth, fed many thousands from five loaves, by a word made the lame sound of foot, … of lepers, gave sound sight to eyes deprived of seeing, opened tombs, and showed a bound and stinking corpse running, fleeing the hands of death and hurrying to the Creator who called him, held back neither by the gates of death nor by its bonds. Having done these and countless other things, he was envied by the Jews, but accepted the plot willingly, foreseeing the salvation that would come from it for human beings. And he foretold these things long before through the prophet: "But I," he says, "do not disobey nor contradict, but I have given my back to whips and my cheeks to blows, and I did not turn my face from the shame of spitting." Having foretold this and suffered this, he was nailed to the cross, not paying the penalty for sins ("for he committed no sin, nor was deceit found in his mouth"), but paying the debt of our nature. For it owed, having transgressed the … ; … could not, the Master himself wisely contrives the payment of the debt, and taking its members as possessions, as it were, and these wisely and …
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καίως οἰκονομήσας, ἀποπληροῖ τὸ χρέος, καὶ τὴν φύσιν ἐλευθεροῖ. Καὶ τούτων μάρτυρες Ἡσαῖας καὶ ᾿Παῦλος, ὁ μὲν πρὸ τοῦ πάθους ταῦτα θεσπίσας, ὁ δὲ μετὰ τὴν ἔχόασιν ἑρμηνεύσας τὴν πρόῤῥησιν'" τὸ αὐτὸ δὲ ἀμφοτέροις ἐφθέγξατο Πνεῦμα. Καὶ ᾿Ησαῖας μὲν πόῤῥωθεν βοᾷ" ε« ᾿Ανθρωπος ἐν πληγῇ ὧν, καὶ εἰδὼς φέρειν μαλακίαν. » ᾿Απὸ γὰρ τοῦ ὁρωμένου προσαγορεύει, ἐπειδὴ τὸ ὁρώμενον ἔπασχεν. εΟὗτος, φησὶ, τὰς μαλαχίας ἡμῶν φέρει, καὶ περὶ ἡμῶν ὀδυνᾶται" ἡμεῖς δὲ ἐλογισάμεθα αὐτὸν ἐν πόνῳ εἶναι, καὶ ἐν πληγῇ ὑπὸ Θεοῦ, καὶ ἐν κακώσει. » Ὑπελάμθανον γὰρ αὐτὸν οἱ τῷ ξύλῳ προσηλωμένον ὁρῶντες, ὑπὲρ πλείστων ἁμαρτημάτων κολάζεσθαι, καὶ δίκας τίνειν ὑπὲρ οἰκείων πλημμελημάτων. Διὸ καὶ μέσον αὐτὸν δύο κακούργων οἱ Ἰουδαῖοι προσήλωσαν, πονηρὰν αὐτῷ δόξαν κατασκευάσαι βουλόμενοι " ἀλλὰ τὸ Πνεῦμα τὸ ἅγιον διὰ τοῦ προφήτου διδάσκει, ὅτι αὐτὸς ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν. Καὶ σαφέστερον τοῦτο διὰ τῶν ἑξῆς ποιεῖ" ε Παιδεία γὰρ, φησὶν, εἰρήνης ἡμῶν ἐπ᾽ αὐτὸν, τῷ μώλωπι αὖτοῦ ἡμεῖς ἰάθημεν. » Ἐχθροὶ γὰρ ὄντες Θεοῦ, ἅτε δὴ ᾿Αλλὰ ταύτης ἡμεῖς μὲν οὐκ ἐπειράθημεν, αὐτὸς δὲ ταύτην ὑπέμεινεν ὁ Σωτὴρ ὁ ἡμέτερος" ὑπομείνας δὲ ταύτην, τὴν εἰρήνην ἡμῖν τὴν πρὸς Θεὸν ἐδωρήσατο. Σαφέστερον δὲ τοῦτο δηλοῖ τὰ ἑξῆς" « Πάντες γὰρ, φησὶν, ὡς πρόδατα ἐπλανήθημεν, ἄνθρωπος τῇ ὁδῷ. αὑτοῦ ἐπλανήθη. Διὰ τοῦτο ὡς πρόδατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος. ν "Ἔπρεπε γὰρ αὐτῷ, τῷ ὁμοΐῳ θεραπεῦσαι τὸ ὅμοιον, καὶ διὰ τοῦ προδάτου τὴν τῶν προδάτων ἀνακαλέσασθαι πλάνην. Γίνεκαι δὲ πρόθατον, οὐκ εἰς πρόδατον μεταδληθεὶς, οὐδὲ προπὴν ὑπομείνας, οὐδὲ τῆς οἰκείας οὐσίας ἐκστάς" ἀλλὰ τοῦ προδάτου τὴν φύσιν σαφῶς ἐνδυσάμενος, καὶ οἷον ὁ ἡγούμενος τῆς ποίμνης κριὸς, χτῖλος τῆς ποίμνης γενόμενος, καὶ ἀκολουθεῖν αὐτῷ πάντα τοιγαροῦν καὶ ἱερεῖον ἐγένετο, καὶ ὑπὲρ παντὸς «τοῦ γένους προσηνέχθη θυσία. Οὐκ ἁπλῶς δὲ ὁ προφήτης καὶ σφαγῆς ὁμοῦ καὶ κουρᾶς ἐμνημόνευσεν. ᾿Αλλ᾽ ἐπειδὴ Θεὸς ἦν καὶ ἄνθρωπος, τοῦ δὲ σώματος σφαττομένου, ἀπαθὴς ἔμεινε ἡ θεία φύσις, ἀναγκαίως καὶ ὁ θεσπέσιος Ἡσαΐας, καὶ τοῦ προδάτου τὴν σφαγὴν, καὶ τοῦ ἀμνοῦ τὴν χουρὰν ἡμῖν ὑπἐδειξεν. Οὐ γὰρ μόνον, φησὶν, ἐσφάγη, ἀλλὰ καὶ ἀπεχείρατο. Καὶ γὰρ κατὰ τὸ ἀνθρώπειον τὸν θάνατον ὑπέμεινεν" ὡς δὲ Θεὸς ζῶν καὶ ἀπαθὴς διαμένων, τὸν τοῦ σώματος πόκον τοῖς χεέρουσιν ἔδωκεν. Οὕτως ὁ μακάριος Ἡσαΐας καὶ τὰ σωτήρια ἡμῖν ὑπέδειξε πάθη, καὶ τῶν παθῶν τὰς αὖτίας ἐδίδαξε. Καὶ ὁ θειότατος δὲ Παῦλος ἄντικρυς βοᾷ" « Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. Γέγραπται γάρ᾽ Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. » Εἰπὼν δὲ, ὑπὲρ ἡμῶν, ἔδειξεν, ὡς ἀνεύθυνος ὧν καὶ πάσης ἁμαρτίας ἐλεύθερος, τὸ ἡμέτερον ἀπέδωκε χρέος, καὶ μυρίοις ἡμᾶς ὀφλήμασιν ὑποκειμένους, καὶ τούτου χάριν δουλεύειν ἠναγχασμένους, ἐλευθερίας ἠξίωσεν ἡμᾶς, καὶ πριάμενος, καὶ τιμὴν τὸ οἰκεῖον αἷμα χαταδαλών. Διὸ
kaiōs oikonomēsas, apoplēroi to chreos, kai tēn physin eleutheroi. Kai toutōn martyres Hēsaias kai ᾿Paulos, ho men pro tou pathous tauta thespisas, ho de meta tēn echoasin hermēneusas tēn prorrhēsin'" to auto de amphoterois ephthenxato Pneuma. Kai ᾿Ēsaias men porrhōthen boą" e« ᾿Anthrōpos en plēgę̄ hōn, kai eidōs pherein malakian. » ᾿Apo gar tou horōmenou prosagoreuei, epeidē to horōmenon epaschen. eOutos, phēsi, tas malachias hēmōn pherei, kai peri hēmōn odynatai" hēmeis de elogisametha auton en ponǭ einai, kai en plēgę̄ hypo Theou, kai en kakōsei. » Hypelamthanon gar auton hoi tǭ xylǭ prosēlōmenon horōntes, hyper pleistōn hamartēmatōn kolazesthai, kai dikas tinein hyper oikeiōn plēmmelēmatōn. Dio kai meson auton dyo kakourgōn hoi Ioudaioi prosēlōsan, ponēran autǭ doxan kataskeuasai boulomenoi " alla to Pneuma to hagion dia tou prophētou didaskei, hoti autos etraumatisthē dia tas hamartias hēmōn, kai memalakistai dia tas anomias hēmōn. Kai saphesteron touto dia tōn hexēs poiei" e Paideia gar, phēsin, eirēnēs hēmōn ep᾽ auton, tǭ mōlōpi autou hēmeis iathēmen. » Echthroi gar ontes Theou, hate dē ᾿Alla tautēs hēmeis men ouk epeirathēmen, autos de tautēn hypemeinen ho Sōtēr ho hēmeteros" hypomeinas de tautēn, tēn eirēnēn hēmin tēn pros Theon edōrēsato. Saphesteron de touto dēloi ta hexēs" « Pantes gar, phēsin, hōs prodata eplanēthēmen, anthrōpos tę̄ hodǭ. hautou eplanēthē. Dia touto hōs prodaton epi sphagēn ēchthē, kai hōs amnos enantion tou keirontos auton aphōnos. n "Eprepe gar autǭ, tǭ homoïǭ therapeusai to homoion, kai dia tou prodatou tēn tōn prodatōn anakalesasthai planēn. Ginekai de prothaton, ouk eis prodaton metadlētheis, oude propēn hypomeinas, oude tēs oikeias ousias ekstas" alla tou prodatou tēn physin saphōs endysamenos, kai hoion ho hēgoumenos tēs poimnēs krios, chtilos tēs poimnēs genomenos, kai akolouthein autǭ panta toigaroun kai hiereion egeneto, kai hyper pantos «tou genous prosēnechthē thysia. Ouk haplōs de ho prophētēs kai sphagēs homou kai kouras emnēmoneusen. ᾿All᾽ epeidē Theos ēn kai anthrōpos, tou de sōmatos sphattomenou, apathēs emeine hē theia physis, anankaiōs kai ho thespesios Hēsaïas, kai tou prodatou tēn sphagēn, kai tou amnou tēn chouran hēmin hypedeixen. Ou gar monon, phēsin, esphagē, alla kai apecheirato. Kai gar kata to anthrōpeion ton thanaton hypemeinen" hōs de Theos zōn kai apathēs diamenōn, ton tou sōmatos pokon tois cheerousin edōken. Houtōs ho makarios Hēsaïas kai ta sōtēria hēmin hypedeixe pathē, kai tōn pathōn tas autias edidaxe. Kai ho theiotatos de Paulos antikrys boą" « Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katara. Gegraptai gar᾽ Epikataratos pas ho kremamenos epi xylou. » Eipōn de, hyper hēmōn, edeixen, hōs aneuthynos hōn kai pasēs hamartias eleutheros, to hēmeteron apedōke chreos, kai myriois hēmas ophlēmasin hypokeimenous, kai toutou charin douleuein ēnanchasmenous, eleutherias ēxiōsen hēmas, kai priamenos, kai timēn to oikeion haima chatadalōn. Dio
… justly arranging it, pays the debt and frees nature. Isaiah and Paul are witnesses of this, the one prophesying it before the passion, the other interpreting the prediction after the event; and the same Spirit spoke through both. Isaiah cries from afar: "A man in affliction, and knowing how to bear weakness." For he names him from what was seen, since what was seen suffered. "This one," he says, "bears our weaknesses and is pained for us; and we reckoned him to be in toil, and in affliction from God, and in ill-treatment." For those who saw him nailed to the wood supposed that he was being punished for very many sins and paying the penalty for his own offences. That is why the Jews nailed him between two criminals, wishing to create an evil reputation for him; but the Holy Spirit teaches through the prophet that he was wounded for our sins and made weak for our lawless deeds. And he makes this clearer by what follows: "For the chastisement of our peace was upon him; by his bruise we were healed." For being enemies of God, since … ; but we did not experience this chastisement; our Saviour himself endured it, and having endured it, he gave us peace with God. What follows shows this more clearly: "For all of us, like sheep, went astray; a man went astray in his way. Therefore he was led like a sheep to slaughter, and like a lamb silent before its shearer." For it befitted him to heal like by like, and through the sheep to call back the straying of the sheep. He becomes a sheep, not changed into a sheep, nor undergoing change, nor departing from his own substance; but clearly clothing himself in the nature of the sheep, and becoming like the ram that leads the flock, the bellwether of the flock, and making all … to follow him. So he became a victim too and was offered as a sacrifice for the whole race. And not idly did the prophet mention both slaughter and shearing. But since he was God and man, and while the body was slaughtered the divine nature remained impassible, the inspired Isaiah of necessity showed us both the slaughter of the sheep and the shearing of the lamb. For not only, he says, was he slaughtered, but he was also shorn. For as man he endured death, but as God, living and remaining impassible, he gave the fleece of the body to the shearers. So the blessed Isaiah showed us the saving sufferings and taught the causes of the sufferings. And the most divine Paul cries plainly: "Christ redeemed us from the curse of the law, becoming a curse for us; for it is written: Cursed is everyone who hangs on a tree." And by saying "for us" he showed that, being without liability and free of all sin, he paid our debt, and when we were subject to countless debts and for this reason compelled to be slaves, he counted us worthy of freedom, buying us and paying down his own blood as the price. That is why
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καὶ ἑτέρωθι ὁ αὐτὸς ἀνὴρ βοᾷ λέγων" τ Τιμῆς « ἡγοράσθημεν. ν Καὶ πάλιν’ « ᾿Απόλλυται, φησὶν, ὁ ἀσθενὴς ἀδελφὸς ἐν τῇ σῇ γνώσει, δι᾽ ὃν Χριστὸς ἀπέθανε.» Τούτου χάριν καὶ τὸν διὰ σταυροῦ κατεδέξατο θάνατον" ἐπειδὴ χατάρατον ἣν κατὰ τὸν νόμον τούτου τοῦ θανάτου τὸ εἶδος" κατάρατος δὲ ἦν καὶ ἧ φύσις, ὡς παραθεθηχυῖα τὸν νόμον" ε« Ἐπικατάρατος γὰρ, φησὶ, πᾶς ὃς οὐκ ἐμμένει τοῖς ἐγχειμένοις ἐν τῷ βιδλίῳ. τοῦ νόμου τοῦ ποιῆσαι αὑτά. » Τούτου χάριν τὴν κοινὴν ἀναδέχεται κατάραν, καὶ λύει- ταύτην τῇ ἀδίκῳ σφαγῇ. Μὴ ὑποκείμενος γὰρ τῇ κατάρᾳ (ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὐρέθη ἐν τῷ ατόματι αὐτοῦ δόλος), τὸν τῶν ἁμαρτωλῶν ὑπέμευνε θάνατον, καὶ δικάζεται πῷ ἀλάστορι τῷ κοινῷ τῆς φύσεως δυσμενεῖ, χος ὁμοῦ καὶ συνήγορος τῆς ἡμετέρας φύσεως γεγογὼς, καί φησιν εἰκότως πρὸς τὸν πικρὸν ἡμῶν τύν ρᾶννον" Ἑ ἀλως, παμπόνηρε, καὶ τοῖς σαυτοῦ δικτύοις τοθήρασαι, καὶ ἡ ῥομφαία σὸν εἰσελήλυθεν εἰς καρδίαν σον, καὶ τὰ τόξα σου συνετρίθη" ὥρυξας βόθρον, καὶ ἐνέπεσας εἰς αὐτόν" τὰ ὑπὸ σοῦ ἀπλωθέντα θήρατρα τὰς σὰς ἐπέδησςε χεῖρας. Εἰπὲ γὰρ, τί δῆ ποτέ μου τὸ σῶμα τῷ σταυρῷ προσήλωσας, καὶ τῷ θανάτῷ παρέπεμψας; Ποῖον εἶδος ἁμαρτίας ἐν ἐμοὶ θεασάμενος; Ποίαν τοῦ νόμον θεωρήσας παράθασιν; Ἐρεύνησον νῦν γοῦν ἀχριδέστερον ἐν τῷ ξύλῳ γυμνὸν τοῦτο θεώμενος. Βλέπε καὶ γλῶτταν κηλῖδος ἀπηλλαγμένην’ καὶ ἀκοὴν βλάῤδης ἀπάσης ἐλευθέραν, καὶ ὀφθαλμοὺς λύμην οὐδεμίαν ἔξωθεν δεξαμένους" καὶ χεῖρας ἀδικίας μὲν πόῤῥω γεγενημένας, δικαιοσύνῃ δὲ πάσῃ χεχοσμημένας" καὶ πόδας, οὐκ ἐπὶ πονηρίᾳ, προφητικῶς εἰπεῖν, δραμόντας, ἀλλὰ τὸν τῆς ἀρετῆς δίαυλον ἑξανύσαντας. ᾿Ερεύνησον ἅπαντα λίαν ἀχριθῶς τὰ. τοῦ. σώματος μόρια" ἐρεύνησον τῆς ψυχῆς τὰ κινῆματα" ἐὰν μικρὸν γοῦν εὑρεθῇ πλημμέλημα, καλῶς κατέχεις καὶ μάλα δικαίως" ἐπιτίμιον γὰρ τῶν. ἡμαρτηκότων ὁ θάνατος" εἰ δὲ μηδὲν εὑρίσκεις, ὧν ὁ θεῖος ἀπαγορεύει νόμος, πάντα δὲ μᾶλλον, ὅσα ἐκεῖνος διαγορεύει, οὐκ ἐῶ σε κατέχειν ὃ μὴ θέμις κατέχειν. Μᾶλλον δὲ καὶ τοῖς ἄλλοις ἀνοίγω τοῦ θανάτου τὸ δεσμωτήριον, σὲ δὲ χαθείρξω. μόνον, ὡς τὸν ὅρον παραθεθηχότα τὸν θεῖον. Ὃ γὰρ θεῖος ὅρος τοὺς ἡμαρτηκότας τῷ. θανάτῳ παρἔπεμψε, σὺ δὲ καὶ τὸν ἁμαρτίας ἀμύητον παρέδωκας τοῖς τοῦ θανάτου δεσμοῖς" καὶ γέγονέ σοι ἡ ἀπληστία ἐσχάτης αἰτία" καὶ ἕνα λαθὼν ἀδίκως, πάντῶν ἐγυμνώθης τῶν ὑπηκόων. δικαίως" καὶ φαγὼν τροφὴν οὐκ ἐδώδιμον, πᾶσαν ἑμέσεις τὴν ἤδη χαταποθεῖσαν" καὶ διδάξεις ἅπαντας τοῖς προσοῦσιν ἀρκεῖσθαι, καὶ τῶν μὴ προσηκόντων ἀπέχεσθαι.
kai heterōthi ho autos anēr boą legōn" t Timēs « hēgorasthēmen. n Kai palin’ « ᾿Apollytai, phēsin, ho asthenēs adelphos en tę̄ sę̄ gnōsei, di᾽ hon Christos apethane.» Toutou charin kai ton dia staurou katedexato thanaton" epeidē chataraton hēn kata ton nomon toutou tou thanatou to eidos" kataratos de ēn kai hē physis, hōs parathethēchuia ton nomon" e« Epikataratos gar, phēsi, pas hos ouk emmenei tois encheimenois en tǭ bidliǭ. tou nomou tou poiēsai hauta. » Toutou charin tēn koinēn anadechetai kataran, kai lyei- tautēn tę̄ adikǭ sphagę̄. Mē hypokeimenos gar tę̄ katarą (hamartian gar ouk epoiēsen, oude eurethē en tǭ atomati autou dolos), ton tōn hamartōlōn hypemeune thanaton, kai dikazetai pǭ alastori tǭ koinǭ tēs physeōs dysmenei, chos homou kai synēgoros tēs hēmeteras physeōs gegogōs, kai phēsin eikotōs pros ton pikron hēmōn tyn rannon" He alōs, pamponēre, kai tois sautou diktyois tothērasai, kai hē rhomphaia son eiselēlythen eis kardian son, kai ta toxa sou synetrithē" hōryxas bothron, kai enepesas eis auton" ta hypo sou aplōthenta thēratra tas sas epedēsse cheiras. Eipe gar, ti dē pote mou to sōma tǭ staurǭ prosēlōsas, kai tǭ thanatǭ parepempsas? Poion eidos hamartias en emoi theasamenos? Poian tou nomon theōrēsas parathasin? Ereunēson nyn goun achridesteron en tǭ xylǭ gymnon touto theōmenos. Blepe kai glōttan kēlidos apēllagmenēn’ kai akoēn blardēs apasēs eleutheran, kai ophthalmous lymēn oudemian exōthen dexamenous" kai cheiras adikias men porrhō gegenēmenas, dikaiosynę̄ de pasę̄ chechosmēmenas" kai podas, ouk epi ponērią, prophētikōs eipein, dramontas, alla ton tēs aretēs diaulon hexanysantas. ᾿Ereunēson hapanta lian achrithōs ta. tou. sōmatos moria" ereunēson tēs psychēs ta kinēmata" ean mikron goun heurethę̄ plēmmelēma, kalōs katecheis kai mala dikaiōs" epitimion gar tōn. hēmartēkotōn ho thanatos" ei de mēden heuriskeis, hōn ho theios apagoreuei nomos, panta de mallon, hosa ekeinos diagoreuei, ouk eō se katechein ho mē themis katechein. Mallon de kai tois allois anoigō tou thanatou to desmōtērion, se de chatheirxō. monon, hōs ton horon parathethēchota ton theion. Ho gar theios horos tous hēmartēkotas tǭ. thanatǭ parepempse, sy de kai ton hamartias amyēton paredōkas tois tou thanatou desmois" kai gegone soi hē aplēstia eschatēs aitia" kai hena lathōn adikōs, pantōn egymnōthēs tōn hypēkoōn. dikaiōs" kai phagōn trophēn ouk edōdimon, pasan hemeseis tēn ēdē chatapotheisan" kai didaxeis hapantas tois prosousin arkeisthai, kai tōn mē prosēkontōn apechesthai.
the same man cries elsewhere: "You were bought with a price." And again: "The weak brother is destroyed by your knowledge, the brother for whom Christ died." For this reason he accepted death by the cross; since this kind of death was cursed according to the law, and nature too was cursed, as having transgressed the law: "For cursed," it says, "is everyone who does not abide by what is written in the book of the law, to do it." For this reason he takes on the common curse and dissolves it by his unjust slaughter. For not being subject to the curse ("for he committed no sin, nor was deceit found in his mouth"), he endured the death of sinners, and he goes to law with the avenging spirit, the common enemy of nature, becoming at once … and advocate of our nature; and he says reasonably to our bitter tyrant: "You are caught, wholly wicked one, and hunted in your own nets; your sword has entered your own heart, and your bows are broken; you dug a pit and fell into it; the snares you spread have bound your own hands. Tell me, why did you nail my body to the cross and send it to death? What kind of sin did you see in me? What transgression of the law did you observe? Search now, at least, more precisely, seeing it naked on the wood. See a tongue free of stain, hearing free of all harm, eyes that received no defilement from outside, hands far from injustice and adorned with all righteousness, and feet that did not run, to speak with the prophet, to wickedness, but completed the double course of virtue. Search all the parts of the body very precisely; search the movements of the soul; if even a small offence is found, you hold it rightly and very justly, for death is the penalty of sinners; but if you find nothing of what the divine law forbids, but rather everything that it commands, I will not let you hold what it is not lawful to hold. Rather I will open the prison of death to the others too, and shut you up alone, as having transgressed the divine boundary. For the divine boundary sent sinners to death, but you handed over even the one uninitiated in sin to the bonds of death; and your greed has become the cause of utmost …; and taking one unjustly, you have been justly stripped of all your subjects; and having eaten food not fit to eat, you will vomit up all that you have already swallowed, and teach everyone to be content with what they have and to keep away from what does not belong to them.
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μνήσθητι τίνος ἕνεκεν ὁ γενεάρχης ᾿Αδὰμ παρεδόθη θανάτῳ. Πάντων ἐκεῖνος τῶν τοῦ παραδείσου φυτῶν δὲ ἀπέχρησεν αὐτῷ ἢ ἀφθονίας ἁπάντων ἀπό-,. λαυσις" ἀλλὰ χατετόλμησε τοῦ τῆς γνώσεως φυτοῦ, οὗ τὴν μετάληψιν ὁ Ποιητὴς ἀπηγορεύχει. Καὶ ἀπληστίαν νοσήσας, καὶ τοῦ μὴ προσήκοντος ἐπιθυμήσας, παντὸς ἀπεστερήθη τοῦ παραδείσου. Τούτοις σε τοῖς ἐπιτιμίοις ὑποδαλῶ. "Αδικον γὰρ, τὸν μὲν ἐξαπατηθέντα τοιαύτην ὑπομεῖναι ζημίαν, τὸν δὲ ἑξαπατῆσαντα μὴ τοιαύτην ὑποστῆναι τιμωρίαν. Ἐπειδὴ τοίνυν καὶ σὺ, τὴν κατὰ τῶν ἡμαρτηκότων ἐξουσίαν λαδὼν, ἥψω σώματος ἁμαρτίαν οὐδεμίαν ἐργαδσαμένον, ἔχθηθι τῆς ἐξουσίας, ἔχστηθι τῆς τυραννίδος. Πάντας ἐλευθερώσω τοῦ θανάτου" οὐκ ἀπλῶς ἐλέῳ χρώμενος, ἀλλ᾽ ἐλέῳ δικαίῳ, οὐδὲ τῇ τῆς δεσποτείας ἐξουσίᾳ, ἀλλ᾽ ἐξουσίᾳ δικαίᾳ. ᾿Αποδέδωχα γὰρ ὑπὲρ τοῦ γένους τὸ χρέος. Οὐκ ὀφεΐλων γὰρ θάνατον, θάνατον ὑπέμεινα, καὶ μὴ ὑποκείμενος θανάτῳ, ὑπεδεξάμην τὸν θάνατον, καὶ ἀνεύθυνος ὧν, ἐνεγράφην τοῖς ὑπευθύνοις, καὶ ὀφλήματος ὑπάρχων ἐλεύθερος, μετὰ τῶν ὀφειλόντων ἐτάχθην. Ἑξέτισα τοίνυν τὸ τῆς φύσεως ὄφλημα, καὶ θάνατον ἄδικον ὑπομείνας, καταλύω τὸν δίκαιον: τοὺς ἐνδίκως κατεχομένους,. ἀδίκως ἁμαρτίας δήμιε. Βλέπε αὐτὸ τῷ σταυρῷ προσἡλωμένον, καὶ τῶν γραμμάτων τῆς ἁμαρτίας ἀπηλλαγμένον. ᾿λέπε αὐτὸ πονηρίας ὑπογραφὴν οὐ δεδεγμένον. ᾿Απέδοσαν τοίνυν οἱ τοῦδε τοῦ σώματος ὀφθαλμοὶ, ὑπὲρ τῶν κακῶς θεασαμένων ὁμμάτων' αἱ τοῦδε ἀκοαὶ, ὑπὲρ τῶν ἀκοῶν τὸν μολυσμὸν δεξαμένων" ἡ γλῶττα ὡσαύτως; ὑπὲρ τῶν γλωττῶν τῶν παρανόμως χινηθεισῶν" αἱ χεῖρες ὑπὲρ τῶν ἄδικα ἐργασαμένων χειρῶν. Καὶ τἄλλα μέρη, ὑπὲρ τῶν τιναοῦν ἁμαρτίαν διαπραξαμένων μελῶν. Τοῦ δὲ χρέους“ ἐχτιθέντος, προσήκει τοὺς τούτου χάριν χαθειργμένους τῆς εἰρκτῆς ἀπαλλαγῆναι, καὶ τὴν προτέραν ἐλευθερίαν ἀπολαθεῖν, καὶ εἰς τὰ πατρῷον χωρίον ἐπανελθεῖν. Ως Ταῦτα λέγων ὁ Κύριος, τό τε οἰκεῖον ἀνέστησε σῶμα, καὶ τῇ φύσει τῶν ἀνθρώπων τὰς τῆς ἀναδεδωχὼς τοῦ οἰκείον σώματος τὴν ἀνάστασιν. Καὶ μή τις, οἰέσθω ταῦτα ἡμᾶς μάτην ἀδολεσχεῖν" ἐκ γὰρ τῶν ιϑδον Εὐαγγελίων, καὶ τῶν ἀποστολικῶν παιδευμάτων, ταῦτα οὕτως ἔχειν ἐπαιδεύθημεν᾽ ἡκούσαμεν γὰρ αὐτοῦ τοῦ Κυρίου λέγοντος" «Ἔρχεται ὁ τοῦ κόσμου ἄρχων, καὶ ἐν ἐμοὶ εὑρίσκει οὐδέν. » Οὐδὲν γὰρ ἔχω, φησὶ, τῶν τῆς ἁμαρτίας γνωρισμάτων, ἐλεύθερον ἔχω πάσης παρανομίας τὸ σῶμα᾽ ἀλλ᾽ ὅμως καὶ μηδὲν εὑρίσκων, ὡς μυρίοις ὀφλήμασιν ὑποχεῖμενον, παραδώσει τῷ θανάτῳ’ ἐγὼ δὲ ἀνέχομαι, δικαίως ἐχδάλλειν αὐτὸν τῆς τυραννίδος ἐθέλων. Διὰ καὶ αὖθις ἐν ἑτέρῳ χωρίῳ φησί" ε« Νῦν χρίσις ἐστὶ τοῦ κόσμον τούτον, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐχόληθήσεται ἔξω. » Τῆς γὰρ χρίσεως καὶ τῆς διαδιχασίας γενομένης χαταχριθήσεται, καὶ ὡς ἄδικον
mnēsthēti tinos heneken ho genearchēs ᾿Adam paredothē thanatǭ. Pantōn ekeinos tōn tou paradeisou phytōn de apechrēsen autǭ ē aphthonias hapantōn apo-,. lausis" alla chatetolmēse tou tēs gnōseōs phytou, hou tēn metalēpsin ho Poiētēs apēgoreuchei. Kai aplēstian nosēsas, kai tou mē prosēkontos epithymēsas, pantos apesterēthē tou paradeisou. Toutois se tois epitimiois hypodalō. "Adikon gar, ton men exapatēthenta toiautēn hypomeinai zēmian, ton de hexapatēsanta mē toiautēn hypostēnai timōrian. Epeidē toinyn kai sy, tēn kata tōn hēmartēkotōn exousian ladōn, hēpsō sōmatos hamartian oudemian ergadsamenon, echthēthi tēs exousias, echstēthi tēs tyrannidos. Pantas eleutherōsō tou thanatou" ouk aplōs eleǭ chrōmenos, all᾽ eleǭ dikaiǭ, oude tę̄ tēs despoteias exousią, all᾽ exousią dikaią. ᾿Apodedōcha gar hyper tou genous to chreos. Ouk opheïlōn gar thanaton, thanaton hypemeina, kai mē hypokeimenos thanatǭ, hypedexamēn ton thanaton, kai aneuthynos hōn, enegraphēn tois hypeuthynois, kai ophlēmatos hyparchōn eleutheros, meta tōn opheilontōn etachthēn. Hexetisa toinyn to tēs physeōs ophlēma, kai thanaton adikon hypomeinas, katalyō ton dikaion: tous endikōs katechomenous,. adikōs hamartias dēmie. Blepe auto tǭ staurǭ prosēlōmenon, kai tōn grammatōn tēs hamartias apēllagmenon. ᾿lepe auto ponērias hypographēn ou dedegmenon. ᾿Apedosan toinyn hoi toude tou sōmatos ophthalmoi, hyper tōn kakōs theasamenōn hommatōn' hai toude akoai, hyper tōn akoōn ton molysmon dexamenōn" hē glōtta hōsautōs? hyper tōn glōttōn tōn paranomōs chinētheisōn" hai cheires hyper tōn adika ergasamenōn cheirōn. Kai talla merē, hyper tōn tinaoun hamartian diapraxamenōn melōn. Tou de chreous“ echtithentos, prosēkei tous toutou charin chatheirgmenous tēs eirktēs apallagēnai, kai tēn proteran eleutherian apolathein, kai eis ta patrǭon chōrion epanelthein. Ōs Tauta legōn ho Kyrios, to te oikeion anestēse sōma, kai tę̄ physei tōn anthrōpōn tas tēs anadedōchōs tou oikeion sōmatos tēn anastasin. Kai mē tis, oiesthō tauta hēmas matēn adoleschein" ek gar tōn iϑdon Euangeliōn, kai tōn apostolikōn paideumatōn, tauta houtōs echein epaideuthēmen᾽ hēkousamen gar autou tou Kyriou legontos" «Erchetai ho tou kosmou archōn, kai en emoi heuriskei ouden. » Ouden gar echō, phēsi, tōn tēs hamartias gnōrismatōn, eleutheron echō pasēs paranomias to sōma᾽ all᾽ homōs kai mēden heuriskōn, hōs myriois ophlēmasin hypocheimenon, paradōsei tǭ thanatǭ’ egō de anechomai, dikaiōs echdallein auton tēs tyrannidos ethelōn. Dia kai authis en heterǭ chōriǭ phēsi" e« Nyn chrisis esti tou kosmon touton, nyn ho archōn tou kosmou toutou echolēthēsetai exō. » Tēs gar chriseōs kai tēs diadichasias genomenēs chatachrithēsetai, kai hōs adikon
Remember why Adam, the first father of the race, was handed over to death. He … all the plants of paradise, but the abundant enjoyment of all things did not satisfy him; he ventured on the tree of knowledge, whose eating the Maker had forbidden. And sick with greed and desiring what did not belong to him, he was deprived of the whole of paradise. To these penalties I will subject you. For it is unjust that the deceived should suffer such loss and the deceiver not undergo such punishment. Since, then, you too, having received authority over sinners, laid hold of a body that had committed no sin, depart from your authority, depart from your tyranny. I will free all from death, using not mercy simply, but just mercy; not the authority of mastery, but just authority. For I have paid the debt for the race. Not owing death, I endured death; not subject to death, I accepted death; being without liability, I was enrolled among the liable; being free of debt, I was ranked with the debtors. I have paid, then, the debt of nature, and having endured an unjust death, I destroy the just one: … those justly held …, unjust executioner of sin. See this body nailed to the cross and free of the writings of sin; see it, which received no signature of wickedness. The eyes of this body have paid for the eyes that looked wickedly; its ears for the ears that received defilement; the tongue likewise for the tongues moved lawlessly; the hands for the hands that did injustice; and the other parts for the members that committed any sin whatever. Since the debt has been paid, it is fitting that those imprisoned on its account be released from the prison, recover their former freedom, and return to their ancestral land." Saying this, the Lord raised his own body, and … to human nature, having given … the resurrection of his own body. And let no one think that we are idly chattering; for we have been taught that these things are so from the holy Gospels and the apostolic teachings. For we heard the Lord himself say: "The ruler of the world is coming, and finds nothing in me." For I have, he says, none of the marks of sin; I have a body free of all lawlessness; yet, though he finds nothing, he will hand me over to death as subject to countless debts; and I endure it, wishing to cast him out of his tyranny justly. That is why he says again in another place: "Now is the judgment of this world; now the ruler of this world will be cast out." For when the judgment and the trial take place, he will be condemned, and as unjust
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χα: ἐμοῦ τὴν ψῆφον ἐξενεγχων, τῆς τυραννίδος ἐκβληθήσεται. Εἶτα ἐκδιδάσκων ὡς οὐ μόνον τὰ οἰκεῖον σῶμα τῆς τοῦ θανάτου δυναστείας ἐλευθερώσει, ἀλλὰ πᾶσαν ὁμοῦ τῶν ἀνθρώπων τὴν φύσιν, εὐθὺς ἐπἦγαγε λέγων᾽ ε« Κἀγὼ, ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. ν Οὐ γὰρ ἀνέξομαι μόγὸν ἀναστῆσαι ὃ ἀνέλαδον σῶμα, ἀλλὰ πᾶσιν ἀνθρώποις πραγματεύσομαι τὴν ἀνάστασιν" τούτου γὰρ χάριν ἐλήλυθα, καὶ τὴν τοῦ δούλον μορφὴν ἀνέλαδον. Τούτου χάριν ἐπὶ σφαγὴν ἤχθην, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὖτὸν ἄφωνος. Ταῦτα καὶ ὁ μακάριος Παῦλός φῆσι, Κολοσσαεῦσι γράφων, καὶ δι᾽ αὐτῶν ἅπασιν ἀνθρώ» ποις" ε Καὶ ὑμᾶς γὰρ, φησὶ, νεκροὺς ὄντας τοῖς παραπτώμασι καὶ τῇ ἀχροδυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν αὐτῷ, χαρισάμενος ἡμῖν πάντα πὰ παραπτώματα, ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον τοῖς δόγμασιν, ὃ ἦν ὑπεναντίον ἡμῖν" καὶ αὐτὸ ἦρεν ἐκ μέσου, προσηλώσας αὐτὸ τῷ σταυ- 'ρῷ, ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ᾿ ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμδεύσας αὐτοὺς ἂν αὐτῷ. » Κἀντεῦθεν τοιγαροῦν ἐδιδάχθημεν ὡς ἀπἐδωκε μὲν ὑπὲρ ἡμῶν τὸ χρέος, ἐξήλειψε δὲ τὸ καθ᾽ ἡμῶν χειρόγραφον, καὶ προασήλωσεν αὐτὸ τῷ σταυρῷ, καὶ ἐδειγμάτισε τὰς ἀρχὰς καὶ τὰς ἐξουσίας, τουτἐστι, τὰς ἐναντίας δυνάμεις, ἐν παῤῥησίχ θριαμδεύσας αὑτὰς ἐν αὑτῷ. Τουτέστιν, ἀναμάρτῆτον αὐταῖς τὸ οἰκεῖον ἐπιδείξας σῶμά τε καὶ ψυχὴν, καὶ τὴν κατ᾽ αὐτοῦ γενομένην ἄδικον αὐτῶν ψῆφον ἐλέγξας. καὶ ταῦτα πεποιηκὼς, συνεζωοποίησε πᾶσαν τῶν ἀνθρώπων τὴν φύσιν. Καὶ μυρίας δὲ ἑτέβας μαρτυρίας ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Ἐραφῇ, καῦτα οὕτως ἔχειν διδασχούσας. ᾿Αλλ᾽ εἰ συλλέγειν ἁπάσας ἐθελήσαιμεν, καὶ τὴν προσήκουσαν ἐκάστῇ ἑρμηνείαν ποιήσασθαι, μῆκος ἄπειρον ἐργασόμεθα. Τοῖς φιλομαθέσι τοίνυν αὐτὰς συλλέγειν καταλιπὼν, ἐπὶ τὰ συνεχῆ βαδιοῦμαι τοῦ λόγου. Οὕτω τοίνυν ὁ Δεσπότης Χριστὸς, καταλύσας «ὸν θάγατον, καὶ τὴν ἡμετέραν πραγματευσάμενος σωτηρίαν, εὶς τοὺς οὐρανοὺς ἀνελήλυθε, καὶ τοῖς τῆς εὑσεδείας τροφίμοις τῆς αὐτῆς ἀνόδου τὰς ἐλπίδας κατέλιπεν. ε« Ὅταν γὰρ, φησὶν, ὑψωθῶ, πάντας ἐλκύσω πρὸς ἐμαντόν. » Τοσαύτη τοῦ Θεοῦ τῶν ὅλων ἡ περὶ τοὺς ἀνθρώπους κηδεμονία. Τοσαύτην ὁ Ποιητὴς τῆς ἀχαρίστου δημιουργίας ἐποιήσατο πρόνοιαν" Ὦ τοσαύτη τοῦ ἀρχετύπου περὶ τὴν εἰκόνα τὴν οἱκείαν ἡ προμήθεια, Ἐδημιούργησεν ἐξ ἀρχῆς, τῇ ὁμοιώσει τετίμηκεν" ἀλλ᾽ ἀγνώμων αὐτὴ περὶ τὸν πεποιηκότα γεγένηται, καὶ τὴν εἰκόνα τὴν θείαν δια-φθείρασα, τοὺς τῶν θηρίων χαρακτῆρας ἐδέξατο, καὶ
cha: emou tēn psēphon exenenchōn, tēs tyrannidos ekblēthēsetai. Eita ekdidaskōn hōs ou monon ta oikeion sōma tēs tou thanatou dynasteias eleutherōsei, alla pasan homou tōn anthrōpōn tēn physin, euthys epēgage legōn᾽ e« Kagō, ean hypsōthō ek tēs gēs, pantas helkysō pros emauton. n Ou gar anexomai mogon anastēsai ho aneladon sōma, alla pasin anthrōpois pragmateusomai tēn anastasin" toutou gar charin elēlytha, kai tēn tou doulon morphēn aneladon. Toutou charin epi sphagēn ēchthēn, kai hōs amnos enantion tou keirontos auton aphōnos. Tauta kai ho makarios Paulos phēsi, Kolossaeusi graphōn, kai di᾽ autōn hapasin anthrō» pois" e Kai hymas gar, phēsi, nekrous ontas tois paraptōmasi kai tę̄ achrodystią tēs sarkos hymōn, synezōopoiēsen autǭ, charisamenos hēmin panta pa paraptōmata, exaleipsas to kath' hēmōn cheirographon tois dogmasin, ho ēn hypenantion hēmin" kai auto ēren ek mesou, prosēlōsas auto tǭ stau- 'rǭ, apekdysamenos tas archas kai tas exousias, ᾿ edeigmatisen en parrhēsią, thriamdeusas autous an autǭ. » Kanteuthen toigaroun edidachthēmen hōs apedōke men hyper hēmōn to chreos, exēleipse de to kath᾽ hēmōn cheirographon, kai proasēlōsen auto tǭ staurǭ, kai edeigmatise tas archas kai tas exousias, toutesti, tas enantias dynameis, en parrhēsich thriamdeusas hautas en hautǭ. Toutestin, anamartēton autais to oikeion epideixas sōma te kai psychēn, kai tēn kat᾽ autou genomenēn adikon autōn psēphon elenxas. kai tauta pepoiēkōs, synezōopoiēse pasan tōn anthrōpōn tēn physin. Kai myrias de hetebas martyrias estin heurein para tę̄ theią Eraphę̄, kauta houtōs echein didaschousas. ᾿All᾽ ei syllegein hapasas ethelēsaimen, kai tēn prosēkousan ekastę̄ hermēneian poiēsasthai, mēkos apeiron ergasometha. Tois philomathesi toinyn autas syllegein katalipōn, epi ta synechē badioumai tou logou. Houtō toinyn ho Despotēs Christos, katalysas «on thagaton, kai tēn hēmeteran pragmateusamenos sōtērian, eis tous ouranous anelēlythe, kai tois tēs heusedeias trophimois tēs autēs anodou tas elpidas katelipen. e« Hotan gar, phēsin, hypsōthō, pantas elkysō pros emanton. » Tosautē tou Theou tōn holōn hē peri tous anthrōpous kēdemonia. Tosautēn ho Poiētēs tēs acharistou dēmiourgias epoiēsato pronoian" Ō tosautē tou archetypou peri tēn eikona tēn hoikeian hē promētheia, Edēmiourgēsen ex archēs, tę̄ homoiōsei tetimēken" all᾽ agnōmōn autē peri ton pepoiēkota gegenētai, kai tēn eikona tēn theian dia-phtheirasa, tous tōn thēriōn charaktēras edexato, kai
… having brought the verdict against me, he will be cast out of his tyranny. Then, teaching that he would free from the power of death not only his own body but the whole of human nature together, he added at once: "And I, if I am lifted up from the earth, will draw all to myself." For I will not consent to raise only the body I assumed, but will procure the resurrection for all human beings; for this is why I have come and taken the form of a servant. For this I was led to slaughter, and like a lamb silent before its shearer. The blessed Paul says this too, writing to the Colossians and through them to all people: "And you, who were dead in your trespasses and the uncircumcision of your flesh, he made alive together with him, having forgiven us all our trespasses, having blotted out the handwriting against us in decrees, which was opposed to us; and he took it out of the way, nailing it to the cross; having stripped off the rulers and authorities, he made a public example of them, triumphing over them in it." From this too we have been taught that he paid the debt for us, blotted out the handwriting against us, nailed it to the cross, and made an example of the rulers and authorities, that is, the opposing powers, triumphing over them openly in himself; that is, showing them his own body and soul without sin, and convicting the unjust verdict they passed against him. And having done this, he made the whole of human nature alive together with him. And one can find countless other testimonies in the divine Scripture teaching that these things are so. But if we wished to collect them all and give each its fitting interpretation, we would produce an endless length. So, leaving them for those who love learning to collect, I will go on to what follows in the argument. So, then, the Master Christ, having destroyed death and procured our salvation, ascended into heaven, and left to the nurslings of piety the hopes of the same ascent. "For when I am lifted up," he says, "I will draw all to myself." So great is the care of the God of all for human beings. Such forethought did the Maker take for his ungrateful handiwork; so great is the forethought of the archetype for his own image. He fashioned it from the beginning and honored it with his likeness; but it became unthankful toward its maker, and having corrupted the divine image, it took on the features of wild beasts, and
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ἀντὶ θεοειδοῦς- θηριώδης ἐγένετο. ᾿Αλλ᾽ οὐ περιεῖδεν αὐτὴν ὁ Δημιουργὸς τὰς τῶν θηρίων περικειμένην μορφὰς, ἀλλ᾽ ἐνεούργησεν αὐτὴν, καὶ εἰς τὴν προτέραν εὐπρέπειαν ἐπανήγαγε, καὶ τὴν παλαιὰν ἀποδέδωκεν εὐμορφίαν, καὶ υἱοὺς τοὺς οὐδὲ δουλεύειν -ἀξίους ἀπέφηνεν. ᾿Αλλὰ γὰρ εἰσί τινες μηδὲν ἐργαξόμενοι,. κατὰ τὸν μακάριον Παῦλον, ἀλλὰ περιεργαζόμενοι, καὶ πολυπραγμονοῦντες ἃ μὴ θέμις, καὶ τῆς θείας σοφίας τὴν ἄδυσσον τοῖς οἰκείοις λογισμοῖς μετρῆσαι φιλονεικοῦντες, καὶ φάσκοντες Τίνος χάρνν ταῦτα οὐκ ἐξ ἀρχῆς ᾧκονόμησεν ὁ Θεὸς, ἀλλὰ μετὰ πολλὰς ἐτῶν χιλιάδας; Ὅτι μὲν τὸ τὰ τοιαῦτα πολυπραγμονεῖν, λίαν ἐστὶ θρασὺ καὶ τολμηρὸν, καὶ. μανίας ἁπάσης ἐπέκεινα, αὐτοὶ φαΐεν ἂν οἱ τὰ τοιαῦτα διερευνώμενοι. Ἵνα: δὲ δείξωμεν, οὐκ ἐκ μεταμελείας ταῦτα. τὸν Θεὸν οἰκονομήσαντα, ἀλλ᾽ ἄνωθεν. καὶ ἐξ ἀρχῆς οὕτω ταῦτα διαταξάμενον, φέρε, τὴν θείαν Γραφὴν εἰς μέσον παραγάγωμεν, καὶ ἀκούσωμεν πρῶτον αὐτοῦ τοῦ Δεσπότου Χριστοῦ, ἐν τοῖς Εὐαγγελίοις λέγοντος" ε Δεῦτε, οἱ εὐλογημένοι τοῦ Ηατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν πρὸ χαταθολῆς κόσμου. » Εἰ δὲ πρὸ χαταδολῇς κόσμου τοῖς ἀποστόλοις, καὶ τοῖς δι' ἐχείνων πεπιστευκόσι; τὴν βασιλείαν ηὐτρέπισεν, εὔδηλον ὡς ἄνωθεν μὲν καῦτα βούλεται ὁ Θεὸς, καὶ οὐ νῦν μὲν ἄλλα, νῦν δὲ ἕτερα" οἰκονομεῖ δὲ ἐν ἐκάστῳ χαιρῷ τὰ πρόσφορα, καὶ τῇ δυνάμει τῶν ἀνθρώπων τὰς διδασκαλίας μετρεῖ, Τούτου χάριν τῷ ᾿Αδὰμ, οἷον ἀρτιγενεῖ τὸς γὰρ ἣν ἐκείνῳ πᾶς νόμος περὶ μοιχείας, καὶ φόνον, καὶ ψευδομαρτυρίας, καὶ ἀδικίας διηγορευμένος. Τίνα. γὰρ. ἂν ἐμοίχευσε, μιᾶς οὔσης τηνι- »ἀδε γυναικάς; Τίνα δὲ ἂν ἐφόνευσεν, οὐκ ὄντος Κατὰ τίνος δ᾽ ἂν ψευδομαρτυρίαν ὕφηνεν, ἣ ἀδικίαν ἐτεκτήνατο; Διὰ τοῦτο μόγον λαμόάνει τὸν. περὶ τοῦ φυτοῦ νόμον, νηπιώδῃ τινὰ, καὶ βρέφεσιν ἀρτιτόχοις ἁρμόττοντα. Πάλιν δὲ τῆς φύσεως αὐξηθείσης, μετὰ πολλῶν ἐτῶν ἀριθμὸν, τῷ Νῶε περὶ βρωμάτων νομοθετεῖ, καὶ παρακελεύεται πάντων ἀφθόνως μεταλαμθάνειν χρεῶν, τῶν καθαρῶν δηλαδὴ (καὶ γὰρ τούτων αὐτὸν τὴν διαφορὰν ἐξεπαίδευσε), μόνου δὲ ἀπαγορεύει τοῦ αἴματος τὴν μετάληψιν. Ἐκεῖθεν μετὰ χρόνου πολλοῦ περίοδον, καλεῖ μὲν τὸν ᾿Αὐραὰμ,, καὶ κελεύει τὴν πατρῴαν καταλιπεῖν οἰκίαν, ἄγει δὲ αὐτὸν εἰς τὴν πάλαι μὲν Χαναναίων, νῦν δὲ Παλαιστινῶν προσαγορευομένην χώραν, καὶ δίδωσιν αὐτῷ τὴν τῆς περιτομῆς ἔντολῆν, ἵν᾿ ἔχῃ τὸ ἐκ τούτου γένος σημεῖον τῆς εὐσεβείας, τῶν περιττῶν τὴν ἀφαίρεσιν. Τοῦ δὲ λιμοῦ τὴν ἀνάγκην ἐπαγαγὼν, πανταχόσε παράγει κήρυκα «ἧς εὐσεδείας, καὶ Αἰγυπτίοις καὶ Παλαιστινοῖς ἀποφαίνων τὸν οἰκεῖον θεράποντα. Καὶ συγχωρεῖ μὲν ἁρπαγῆναι παρὰ τῶν Βαρδάρων τὴν τοῦδε ὁμόζυγα, ἁρπαχθείσης δὲ ὑπερήσπισε, καὶ τοὺς ἀρπάσαντας ἐμαστίγωσε, καὶ τοὺς θηρευτὰς τῆς γυναικὸς γενομένους μεταλαμδάνειν τῆς θήρας οὐκ εἴασεν, ἀλλ᾽ ἐντὸς τῶν δικτύων ἔχοντες ὧν ἤγρευσαν οὐκ ἀπήλασαν" αὐτοὶ δὲ καὶ ἐμάνθανον διὰ τῆς πείρας τὴν τοῦ ξένου φιλοθεῖαν᾽ καὶ μετεπέμποντο τὸν ξένον, τὸν ἐπήλυδα, τὸν ὀθνεῖον, οἱ τῶν ἐθνῶν ἐχείνων βασιλεύοντες, καὶ ἱκέται τοῦ ξένου ἐγένοντο. Ὁ δὲ πρόφασιν λαμδάνων, προσέφερε τοῖς ἀγνοοῦσι τὰ τῆς εὐσεδείας παιδεύματα, καὶ ἣ ἀδικία τῆς εὐσεδείας τὴν ὁδὸν ἀνεῴγνυ, καὶ ἡ παράνομο;ξ πλεονεξία πρόξενος θεογνωσίας ἐγίγνετο. Οὕτω τὰ κατὰ τὸν Ἰσαὰκ καὶ Ἰαχὼδ φχονόμησεν. Ὁ μὲν γὰρ, τὸν ᾿Αδιμελὲχ γέτησεν, ὁ δὲ τῷ Λάδαν τὸν ὄντα Θεὸν ὑπέδειξε, καὶ Β τῶν οὐκ ὄντων μὲν, δοκούντων δὲ, τὴν ἀσθένειαν ἢλεγξεν. Οὕτω τὰ κατὰ τὸν Ἰωσὴφ ᾧκονόμησε. Καὶ δοῦλον γενέσθαι πρότερον συγχωρήσας, διὰ δουλείας καὶ συ-
anti theoeidous- thēriōdēs egeneto. ᾿All᾽ ou perieiden autēn ho Dēmiourgos tas tōn thēriōn perikeimenēn morphas, all᾽ eneourgēsen autēn, kai eis tēn proteran euprepeian epanēgage, kai tēn palaian apodedōken eumorphian, kai huious tous oude douleuein -axious apephēnen. ᾿Alla gar eisi tines mēden ergaxomenoi,. kata ton makarion Paulon, alla periergazomenoi, kai polypragmonountes ha mē themis, kai tēs theias sophias tēn adysson tois oikeiois logismois metrēsai philoneikountes, kai phaskontes Tinos charnn tauta ouk ex archēs hǭkonomēsen ho Theos, alla meta pollas etōn chiliadas? Hoti men to ta toiauta polypragmonein, lian esti thrasy kai tolmēron, kai. manias hapasēs epekeina, autoi phaïen an hoi ta toiauta diereunōmenoi. Hina: de deixōmen, ouk ek metameleias tauta. ton Theon oikonomēsanta, all᾽ anōthen. kai ex archēs houtō tauta diataxamenon, phere, tēn theian Graphēn eis meson paragagōmen, kai akousōmen prōton autou tou Despotou Christou, en tois Euangeliois legontos" e Deute, hoi eulogēmenoi tou Ēatros mou, klēronomēsate tēn hētoimasmenēn hymin basileian pro chatatholēs kosmou. » Ei de pro chatadolę̄s kosmou tois apostolois, kai tois di' echeinōn pepisteukosi? tēn basileian ēutrepisen, eudēlon hōs anōthen men kauta bouletai ho Theos, kai ou nyn men alla, nyn de hetera" oikonomei de en ekastǭ chairǭ ta prosphora, kai tę̄ dynamei tōn anthrōpōn tas didaskalias metrei, Toutou charin tǭ ᾿Adam, hoion artigenei tos gar hēn ekeinǭ pas nomos peri moicheias, kai phonon, kai pseudomartyrias, kai adikias diēgoreumenos. Tina. gar. an emoicheuse, mias ousēs tēni- »ade gynaikas? Tina de an ephoneusen, ouk ontos Kata tinos d᾽ an pseudomartyrian hyphēnen, hē adikian etektēnato? Dia touto mogon lamoanei ton. peri tou phytou nomon, nēpiōdę̄ tina, kai brephesin artitochois harmottonta. Palin de tēs physeōs auxētheisēs, meta pollōn etōn arithmon, tǭ Nōe peri brōmatōn nomothetei, kai parakeleuetai pantōn aphthonōs metalamthanein chreōn, tōn katharōn dēladē (kai gar toutōn auton tēn diaphoran exepaideuse), monou de apagoreuei tou aimatos tēn metalēpsin. Ekeithen meta chronou pollou periodon, kalei men ton ᾿Auraam,, kai keleuei tēn patrǭan katalipein oikian, agei de auton eis tēn palai men Chananaiōn, nyn de Palaistinōn prosagoreuomenēn chōran, kai didōsin autǭ tēn tēs peritomēs entolēn, hin᾿ echę̄ to ek toutou genos sēmeion tēs eusebeias, tōn perittōn tēn aphairesin. Tou de limou tēn anankēn epagagōn, pantachose paragei kēryka «hēs eusedeias, kai Aigyptiois kai Palaistinois apophainōn ton oikeion theraponta. Kai synchōrei men harpagēnai para tōn Bardarōn tēn toude homozyga, harpachtheisēs de hyperēspise, kai tous arpasantas emastigōse, kai tous thēreutas tēs gynaikos genomenous metalamdanein tēs thēras ouk eiasen, all᾽ entos tōn diktyōn echontes hōn ēgreusan ouk apēlasan" autoi de kai emanthanon dia tēs peiras tēn tou xenou philotheian᾽ kai metepemponto ton xenon, ton epēlyda, ton othneion, hoi tōn ethnōn echeinōn basileuontes, kai hiketai tou xenou egenonto. Ho de prophasin lamdanōn, prosephere tois agnoousi ta tēs eusedeias paideumata, kai hē adikia tēs eusedeias tēn hodon aneǭgny, kai hē paranomo?x pleonexia proxenos theognōsias egigneto. Houtō ta kata ton Isaak kai Iachōd phchonomēsen. Ho men gar, ton ᾿Adimelech getēsen, ho de tǭ Ladan ton onta Theon hypedeixe, kai B tōn ouk ontōn men, dokountōn de, tēn astheneian ēlenxen. Houtō ta kata ton Iōsēph hǭkonomēse. Kai doulon genesthai proteron synchōrēsas, dia douleias kai sy-
instead of godlike became beastlike. But the Creator did not overlook it clothed in the forms of wild beasts, but renewed it, brought it back to its former comeliness, restored its ancient beauty, and made those not even worthy to be slaves sons. But there are some who, as the blessed Paul says, do no work but are busybodies, prying into what is not lawful, striving to measure the abyss of divine wisdom by their own reasonings, and saying: "Why did God not arrange these things from the beginning, but after many thousands of years?" That prying into such things is very bold and daring and beyond all madness, those who search into them would themselves say. But to show that God arranged these things not out of a change of mind, but ordained them so from above and from the beginning, come, let us bring forward the divine Scripture, and hear first the Master Christ himself saying in the Gospels: "Come, you blessed of my Father, inherit the kingdom prepared for you before the foundation of the world." If he prepared the kingdom before the foundation of the world for the apostles and those who believed through them, it is plain that God has willed these things from above, and not now one thing and now another; but he arranges at each time what is fitting and measures his teachings by the capacity of human beings. For this reason, to Adam, as one newly born, … for … to him every law about adultery, murder, false witness, and injustice … For whom could he have committed adultery with, when there was then one woman? Whom could he have murdered, when there was no …? Against whom could he have woven false witness or contrived injustice? That is why he receives only the law about the tree, a childish one, fit for newborn infants. Again, when nature had grown, after a great number of years, he gives Noah a law about foods, and bids him partake freely of all meats, the clean ones of course (for he had taught him the difference between these), and forbids only the eating of blood. Then, after a long period of time, he calls Abraham, bids him leave his ancestral house, leads him into the land once called the Canaanites' and now Palestine, and gives him the commandment of circumcision, so that the race from him might have as a sign of piety the removal of what is superfluous. And bringing on the necessity of famine, he leads him everywhere as a herald of piety, showing his own servant to the Egyptians and the Palestinians. He allowed his wife to be seized by the barbarians, but when she was seized he defended her, scourged those who seized her, and did not let those who had become hunters of the woman enjoy their catch; but having in their nets what they had caught, they could not drive it off; and they themselves learned by experience the stranger's love of God, and the kings of those nations sent for the stranger, the newcomer, the foreigner, and became suppliants of the stranger. And he, taking the occasion, offered the teachings of piety to those who did not know them; and injustice opened the road of piety, and lawless greed became the cause of the knowledge of God. So too he arranged the affairs of Isaac and Jacob. For the one … Abimelech, and the other showed Laban the God who is, and convicted the weakness of those who are not but seem to be. So too he arranged the affairs of Joseph. And having first allowed him to become a slave, through slavery, slander,
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χοφαντίας καὶ δεσμῶν τῆς Αἰγύπτου αὐτῷ τὰς ἡνίας ἐνεχείρισε. Καὶ πρῶτον μὲν ἕνα Θεὸν τῷ οἰνοχόῳ κηρύττει᾽ εἶτα τῷ βασιλεῖ τὴν αὐτὴν ταύτην διδασκαλίαν προσφέρει. Ἐκεῖθεν τοὺς οἴακας δεξάμενος, ἅπαν σοφῶς ἰθύνει τὸ σκάφος. Οὕτω τὸν Ἰσραὴλ αὐξηθέντα, τῆς Αἰγυπτιακῇς ἀπαλλάξαι δουλείας ἐθελήσας, μετὰ πολλῶν καὶ μεγάλων ἀπαλλάττει θαυμάτων, τὸ ἐπίσημὸν αὐτῶν ἐντεῦθεν μηχανῴμενος. Τῶν γὰρ ἐθνῶν ἁπάντων τοῦτο τὸ ἔθνος θεογνωσίας ἐχειροτόνε: διδάσκαλον. Καὶ καθάπερ εἰς τοῦδε τοῦ ἔθνους ἐπιμέλειαν, νῦν μὲ) ἐξελέξατο τὸν Μωῦσῆν, νῦν δὲ τὸν Ἰησοῦν, καὶ πάλιν τὸν Σαμονὴλ, ἄλλοτε δὲ ἄλλον τῶν προφητῶν, καὶ δι᾽ ἑνὸς ἀνθρώπου φιλοσοφίαν ἁσχοῦντος, ἅπαντας εὐηργέτει τοὺς ὁμοφύλους" οὕτω δι᾽ ἑνὸς ἔθνους τοῦ Ἰσραὴλ, πάντα τὰ ἔθνη τὰ τὴν αὐτὴν ἔχοντα φύσιν, εἰς τὴν τῆς εὐσεθείας κοινωνίαν ἐκάλει. Καὶ ὅτι ταῦτα οὕτως ἔχει, μαρτυρεῖ μὲν Ῥαὰδ ἡ πόρνη, ἀλλόφυλος μὲν οὖσα καὶ πόρνη, ἀρχεσθεῖσα δὲ μόνῃ τῇ φήμη, καὶ διὰ ταύτης τὴν εὐὖσέδειαν δεξαμένη, καὶ τοὺς μὲν οἰκείους προεμένῃ, τοῖς δὲ ἀλλοτρίοις ἑαυτὴν ἐγχειρίσασα. ε Ἠκούσαμεν γὰρ, φησὶν, οἷα ἐποίησε Κύριος ὁ Θεὸς ὑμῶν τοῖς Αἰγυπτίοις, καὶ ἔπεσεν ὁ φόθος ὑμῶν ἐφ᾽ ἡμᾶς.» Διὰ τοῦτο συνθήκας πρὸς τοὺς κατασκόπους ποιεῖται, καὶ ὄρκῳ ταύτας βεδαιοῖζ. Μαρτυροῦσι δὲ καὶ ᾿Αλλόφυλοι, δείσαντες τῆς χιδωτοῦ τὴν παρουσίαν, καὶ πρὸς ἀλλήλους εἰρηκότες" « Οὗτος ὁ Θεὸς, ὁ πατάξας τὴν Αἴγυπτον" οὐαὶ ἡμῖν, ἀλλόφυλοι.» Τούτου χάριν ὁ Θεὸς παραδίδωσι μὲν τοῖς ᾿Αλλοφύλοις τὴν χιδωτὸν, τὴν τοῦ λαοῦ πορανομίαν ἐλέγχων" οὐ γὰρ ἔδει τὸν νόμον ποιήσασθαι πρόμαχον τοὺς προφανῶς παραθεθδηχότας τὸν γόμον᾽ παραδοθείσης δὲ φυλάττει τὸ σέθας, διδάσκων τοὺς ᾿Αλλοφύλους, ὡς οὐ Θεὸν ἐνίχησαν, ἀλλὰ ἀνθρώπων παρανομίαν. Διὰ τοῦτο τὸν Δαγὼν, τὸν ὑπ᾽ ἐκείνων ὡς Θεὸν προσκυνούμενον (εἴδωλον δὲ ἦν’ τοῦτο ἄφωνον καὶ ἀναίσθητον) πεσεῖν πρὸ τῆς χιθωτοῦ, καὶ τὸ τῶν προσκυνούντων ἐπιδεῖξαι σχῇμα παρασκευάζει, ἵνα μάθωσιν οἱ ᾿Αλλόφυλοι τὸ διάφορον. Οἱ δὲ πάλιν μὲν ἀνοήτως ἀνορθοῦσι, πάλιν δὲ ὁρῶσι καταπεπτωκότα καὶ προσκυνοῦντα. Εἶτα πολλὴν ἄγοντες ἀδελτηρίαν, καὶ τὸ διάφορον ὁρᾷν οὐκ ἐθέλοντες, τῇ πείρᾳ σωφρονεῖν ἐδιδάχθησαν, καὶ παιδευθέντες ἀνένηψαν, καὶ τῆς ἀγνοίας τὴν μέθην ἑξέθαλον, καὶ πέμπουσιν ὡς ἔδει τὴν κιδωτὸν τοῖς οἰκείοις θεραπευταῖς, καὶ ἀναθήμασι τετιμηχότες τὰς παιδείας κηρύττουσι, καὶ τοὺς ὑποδεχομένους αὐτὴν διδάσκουσι τῆς ἐπανόδου τὸν τρόπον. Τοῦτο καὶ ἐπὶ τοῦ Βαλτάσαρ πεποίηκεν ὁ Θεός. ᾿Ἐπειδὴ γὰρ εἰς πολλὴν ἀσέδειαν ἐξωχείλαντα τὸν λαὸν, ἔπεμψεν εἰς Βαδυλῶνα, καὶ τὰ ἱερὰ σχεύη λάφυρα τῶν πολεμίων ἐγένετο, ὁ μὲν Ναδουχοδονόσορ, ἅτε δὴ θεῖα, τῆς κοινῆς αὑτὰ πόῤῥω πεποίηκε χρήσεως, εἰς δὲ τοὺς νεὼς τῶν νομιζομένων ὑπ᾽ αὐτῶν θεῶν εἰσχεχόμιχεν. Ὁ δὲ ἐχείνου παῖς, Βαλτάσαρ φημὶ, ταῖς πατρῴαις οὐ παιδευθεὶς συμφοραῖς, οὐδὲ σκοπήσας ὁποίας ἔκεῖνος δίκας τῆς.
chophantias kai desmōn tēs Aigyptou autǭ tas hēnias enecheirise. Kai prōton men hena Theon tǭ oinochoǭ kēryttei᾽ eita tǭ basilei tēn autēn tautēn didaskalian prospherei. Ekeithen tous oiakas dexamenos, hapan sophōs ithynei to skaphos. Houtō ton Israēl auxēthenta, tēs Aigyptiakę̄s apallaxai douleias ethelēsas, meta pollōn kai megalōn apallattei thaumatōn, to episēmon autōn enteuthen mēchanǭmenos. Tōn gar ethnōn hapantōn touto to ethnos theognōsias echeirotone: didaskalon. Kai kathaper eis toude tou ethnous epimeleian, nyn me) exelexato ton Mōysēn, nyn de ton Iēsoun, kai palin ton Samonēl, allote de allon tōn prophētōn, kai di᾽ henos anthrōpou philosophian haschountos, hapantas euērgetei tous homophylous" houtō di᾽ henos ethnous tou Israēl, panta ta ethnē ta tēn autēn echonta physin, eis tēn tēs eusetheias koinōnian ekalei. Kai hoti tauta houtōs echei, martyrei men Rhaad hē pornē, allophylos men ousa kai pornē, archestheisa de monę̄ tę̄ phēmē, kai dia tautēs tēn euysedeian dexamenē, kai tous men oikeious proemenę̄, tois de allotriois heautēn encheirisasa. e Ēkousamen gar, phēsin, hoia epoiēse Kyrios ho Theos hymōn tois Aigyptiois, kai epesen ho phothos hymōn eph᾽ hēmas.» Dia touto synthēkas pros tous kataskopous poieitai, kai orkǭ tautas bedaioiz. Martyrousi de kai ᾿Allophyloi, deisantes tēs chidōtou tēn parousian, kai pros allēlous eirēkotes" « Houtos ho Theos, ho pataxas tēn Aigypton" ouai hēmin, allophyloi.» Toutou charin ho Theos paradidōsi men tois ᾿Allophylois tēn chidōton, tēn tou laou poranomian elenchōn" ou gar edei ton nomon poiēsasthai promachon tous prophanōs parathethdēchotas ton gomon᾽ paradotheisēs de phylattei to sethas, didaskōn tous ᾿Allophylous, hōs ou Theon enichēsan, alla anthrōpōn paranomian. Dia touto ton Dagōn, ton hyp᾽ ekeinōn hōs Theon proskynoumenon (eidōlon de ēn’ touto aphōnon kai anaisthēton) pesein pro tēs chithōtou, kai to tōn proskynountōn epideixai schę̄ma paraskeuazei, hina mathōsin hoi ᾿Allophyloi to diaphoron. Hoi de palin men anoētōs anorthousi, palin de horōsi katapeptōkota kai proskynounta. Eita pollēn agontes adeltērian, kai to diaphoron horąn ouk ethelontes, tę̄ peirą sōphronein edidachthēsan, kai paideuthentes anenēpsan, kai tēs agnoias tēn methēn hexethalon, kai pempousin hōs edei tēn kidōton tois oikeiois therapeutais, kai anathēmasi tetimēchotes tas paideias kēryttousi, kai tous hypodechomenous autēn didaskousi tēs epanodou ton tropon. Touto kai epi tou Baltasar pepoiēken ho Theos. ᾿Epeidē gar eis pollēn asedeian exōcheilanta ton laon, epempsen eis Badylōna, kai ta hiera scheuē laphyra tōn polemiōn egeneto, ho men Nadouchodonosor, hate dē theia, tēs koinēs hauta porrhō pepoiēke chrēseōs, eis de tous neōs tōn nomizomenōn hyp᾽ autōn theōn eischechomichen. Ho de echeinou pais, Baltasar phēmi, tais patrǭais ou paideutheis symphorais, oude skopēsas hopoias ekeinos dikas tēs.
and bonds he put the reins of Egypt into his hands. And first he proclaims one God to the cupbearer, then brings the same teaching to the king. Then, receiving the tillers, he steers the whole ship wisely. So too, wishing to free Israel, grown numerous, from Egyptian slavery, he frees them with many great wonders, contriving their distinction by this means. For he appointed this nation teacher of the knowledge of God to all the nations. And just as for the care of this nation he chose now Moses, now Joshua, again Samuel, at other times another of the prophets, and through one man practising philosophy benefited all his kinsmen, so through one nation, Israel, he called all the nations that have the same nature into fellowship in piety. And that this is so, Rahab the harlot bears witness, a foreigner and a harlot, who was satisfied with the report alone, received piety through it, gave up her own people, and entrusted herself to strangers. "For we have heard," she says, "what the Lord your God did to the Egyptians, and the fear of you has fallen on us." Therefore she makes a covenant with the spies and confirms it by oath. The Philistines too bear witness, fearing the presence of the ark and saying to one another: "This is the God who struck Egypt; woe to us, Philistines." For this reason God hands the ark over to the Philistines, convicting the people's lawlessness; for those who had openly transgressed the law ought not to make the law their champion; but when it was handed over he guards its reverence, teaching the Philistines that they had defeated not God but the lawlessness of men. That is why he makes Dagon, worshipped by them as a god (but it was an idol, dumb and senseless), fall before the ark and display the posture of worshippers, so that the Philistines might learn the difference. And they foolishly set him up again, and again see him fallen and worshipping. Then, showing great folly and unwilling to see the difference, they were taught by experience to be sensible, and disciplined, they sobered up, threw off the drunkenness of ignorance, sent the ark, as was right, to its own servants, proclaimed their chastisements by honoring it with offerings, and taught those who received it the manner of its return. God did this in the case of Belshazzar too. For when he sent the people, who had run aground into great impiety, to Babylon, and the sacred vessels became the spoils of the enemy, Nebuchadnezzar, since they were divine, kept them far from common use and brought them into the temples of those regarded by them as gods. But his son, Belshazzar I mean, not taught by his father's misfortunes, nor considering what penalties he had paid for
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ἀλαζογείας ἐξέτισε, καὶ ταῦτα ὡς ἐνόμισε τὰ θεῖα σχεύη τετιμηχὼς, φέρει μὲν εἰς μέσον τὰ ἅπαξ ἀφιερωθέντα Θεῷ, πίνει δὲ ἀπὸ τούτων ὁ ἀλιτήριος, προσφέρει δὲ καὶ τοῖς συμπόταις τὰ ἄψαυστα. ᾿Αλλὰ ψῆφος, καὶ χεὶρ ἀφανοῦς τινὸς ἐνέγραφε τῷ τοίχῳ’ τοῦ Θεοῦ τὴν ἀπόφασιν. Καὶ ὁ μὲν ἀπορίᾳ κατείχετο, οὔτε ἀναγινώσκειν οὔτε γινώσχειν δυνάμενος τῶν γεγραμμένων τὴν δύναμιν. Ἡ δὲ μήτηρ τὸν πολλάκις τῷ πατρὶ τοιαύτας ἀπορίας διαλύσαντα ἦγεν εἰς μέσον τὸν Δανιήλ. Ὁ δὲ ἀνεγίνωσκέ τε καὶ ἡρμήνευε, καὶ τῆς τιμωρίας τὴν αἰτίαν ἐδίδασκε, λέγων, ὡς Ἡμεῖς δίκας ἁμαρτημάτων τίνοντες δορυάλωτοι γεγενήμεθα" καὶ ταῦτα δὲ τὰ σχεύη, ἅτε δὴ παρ᾽ ἡμῶν ἀνατεθέντα, τῷ ἐξανδραποδίσαντι παρἐδωκεν ὁ Θεὸς, διδάσκων ἡμᾶς, ὡς οὐ δεόμενος τούτων θνόντων ἠνείχετο. ᾿Αλλὰ μέχρι μὲν ηὐσεθοῦμεν, ἐδέχετο ταῦτα παρ᾽ ἡμῶν προσφερόμενα, θεραπεύειν ἡμᾶς ἐθέλων" ἡνίκα δὲ εἰς ἀσέθειαν δῶρα. ᾿Λλλὰ ταῦτα μὲν οὕτω πὼς ὁ σὸς πατὴρ παιδευθεὶς, ἐτίμησεν ὡς ἐνόμισεν, ἀνθρωπείας μὲν αὖτὰ χρείας πόῤῥω πεποιηκὼς, τοῖς δὲ νομιζομένοις. ἀναθεὶς θεοῖς. Σὺ δὲ οὐδὲ τὴν ὑπ᾽ ἐχείνου γεγενημέγὴν λογισάμενος τιμὴν, εἰς τὸ τῆς ἀλαζονείας ἐξἐπεσας βάραθρον, καὶ τοῖς ἱεροῖς ἐνετρύφας μασι. Τούτου χάριν ὁ τούτων διδάσκει Δεσπότης οἷον τῆς ἀλαζονείας τὸ τέλος, οὐ τῶν ἁψύχων κηδόμενος, ἀλλὰ τῶν ἀνθρώπων προμηθούμενος, καὶ διὰ τῆς σῆς τιμωρίας πολλοῖς ἀνθρώποις εὐταξίας ὑπόθεσιν προτιθείς. Ταῦτα ὁ μὲν ἔλεγεν, ὁ δὲ νύκτωρ: τὴν τιμωρίαν ἐδέχετο. λθρει τοιγαροῦν, ὅπως ἁπάντων ἀνθρώπων ἁπάντων. ἀεὶ προὐύνδησε τῶν ὅλων ὁ Ποιητὴς, καὶ οὐ μόνον τῶν ἐξ ᾿Αθραὰμ. χκαταγόντων τὸ γένος, ἀλλὰ πάντων τῶν ἐξ ᾿Αδάμ’ καὶ διὰ τοῦ ἑνὸς ἔθνους, ἅπαντα ἐποδήγει πρὸς θεογνωσίαν τὰ ἔθνη. Καὶ οὐ μόνον ἡνίχα ηὐσέδει, τὴν διὰ τούτων διδασκαλίαν πᾶσιν ἀνθρώποις προσέφερε, ἀλλὰ καὶ ὅτε τῆς παραδὸρ ἐκεῖνον, τὸν ἀλαζόνα, τὸν τύραννον, τὸν τὴν εἰκόνα τὴν χρυσῆν ἀνορθώσαντα, τὸν προσκυνῇσαι ταύτην πάντας χελεύσαντα, τὸν εἰπόντα" ε« Ἐπἄνω τῶν ἄστρων θήσω τὸν θρόνον μου, καὶ ἐπάνω τῶν νεφελῶν ἀναθήσομαι, καὶ ἔσομαι ὅμοιος τῷ “ὙΨίστῳ, καὶ καταλήψομαι τῇ χειρὶ τὴν οἰχουμέ- ὙῊ ὅλην ὡς νεοσσιὰν, καὶ ὡς καταλελειμμένα ὠλ ἀρῶ" ν οὐ δι᾽ ἀγγέλων ὁ τῶν ὅλων Θεὸς ἐπαΐ- 'δευσε σωφρονεῖν, ἀλλὰ διὰ τῶν ὑπ᾽ αὐτοὺ δορυ- Β αλῴτων γεγενημένων. Ὡς γὰρ εἶδεν ἐκεῖνος τὰ τρία μειράκια, τὴν μὲν βασιλικὴν νομοθεσίαν μὴ τελέσαντα, τῆς ὃὲ φοδερᾶς ἐκείνης πυρᾶς ὡς ἀθυρμάτῶν χαταφρονήσαντα, καὶ ἐπὶ τῶν ἀνθράκων ἐχείνων ὡς ἐπὶ ῥόδων βαδίζοντα, καὶ τοὺς τοιαύτῃ φλογὶ ται μὲν τὸ θαῦμα, καταπλήττεται ὃὲ τὸν τοῦ θαύματος ποιητὴν, κελεύει δὲ πᾶσι τὸν τούτων Θεὸν προσκυνεῖν, καὶ ὕψιστον αὐτὸν ὀνομάζει, καὶ τῶν ἀπάντων Θεὸν καὶ βασιλέα καλεῖ. Οὕτω τὸν ᾿Ασσύριον ἑκεῖνον κατ᾽ αὐτοῦ λυττήσαντα, καὶ τοῖς φανιχοῖς ἐκείνοις χρησάμενον ῥήμασιν" «ε Ὅτι οὐ μὴ ῥύσηται ὑμᾶς Κύριος ὁ Θεὸς ἐκ χειρός μον, καὶ ποῦ εἰσὶν οἱ θεοὶ τῶν ἐθνῶν :; » τὴν οἱἰχείᾳν ἀσθένειαν ἐξεπαίδευσε, καὶ μόνον φυγεῖν χατηνάγκασε, τὰς πολλὰς ἐκείνας χιλιάδας, ἐφ᾽ αἷς ἐφρόνει μεγάλα, ἐν βραχείᾳ καιροῦ ῥοπῇ δι᾽ ἑνὸς ἀγγέλον παραπέμψας θανάτῳ. Οὕτω τὸν ᾿Ιωνᾶν Νινενῖταις μετανοίας ἀπέστειλε κήρυκα͵, καὶ τὸ κελευσθὲν ποιεῖν οὐ βουλόμενον, ἀλλὰ φυγεῖν ἀνοήτως ἐπιχειρήπαντα, δεσμεῖ μὲν τοῖς κύμασι, καθάπερ δέ τινι δεσμωτηρίῳ, παραδίδωσι τῷ χῆτει. Τὸ ὃὲ ἄλογογ ἀπήγαγε τὸν λογικὸν, ἔνθα χηρύττειγ ἐτάχθη. ᾿Ἔἔπειδὴ δὲ ἔμελλε τὸ μέγα τῆς οἰκονομίας ἐπιτελεῖσθαι μυστήριον, καὶ τὸ διὰ τῆς θείας ἑνανθρωπήσεως εἰς πᾶσαν τὴν οἰκουμένην χατασπείρεσθαι χήρνγμα, τηνικαῦτα λοιπὸν τοῦτο τὸ ἔθνος, ὃ ἐπ᾽ εὐεργεσίᾳ τῶν ἐθνῶν ἁπάντων ἐξ ἀρχῆς ἐξελέξατο, εἰς πᾶσαν χατέσπειρε τὴν οἰκουμένην, ἵν᾽ ἐθίσωσιν ἅπαντες ἀκούειν οὗ τῇ πολυθέῳ κατεχόμενοι πλάνῃ, ὡς εἷς ἐστι Θεὸς, οὐρανοῦ καὶ γῆς ποιητῆς, καὶ ῥᾷον τὸ κήρυγμα ἐντεῦθεν τοῖς θείοις ἀποστόλοις γένηται. ἸΑλλ᾽ ἴσως ἄν τις εἴποι, ὡς οὐ μόνον οὐ συνήργησαν Ἰουδαῖοι τῇ περὶ τοῦ Χριστοῦ διδασκαλίᾳ, ἀλλὰ καὶ λίαν ἀντἐπραξαν, καὶ τοῖς ἐξ ἐθνῷν πείθεσθαι βουλομένοις ἐμποδὼν ἐγένοντο. ᾿Αλλ᾽ εἴ τις ἀχριδῶς ἀυ-τὰ
alazogeias exetise, kai tauta hōs enomise ta theia scheuē tetimēchōs, pherei men eis meson ta hapax aphierōthenta Theǭ, pinei de apo toutōn ho alitērios, prospherei de kai tois sympotais ta apsausta. ᾿Alla psēphos, kai cheir aphanous tinos enegraphe tǭ toichǭ’ tou Theou tēn apophasin. Kai ho men aporią kateicheto, oute anaginōskein oute ginōschein dynamenos tōn gegrammenōn tēn dynamin. Hē de mētēr ton pollakis tǭ patri toiautas aporias dialysanta ēgen eis meson ton Daniēl. Ho de aneginōske te kai hērmēneue, kai tēs timōrias tēn aitian edidaske, legōn, hōs Hēmeis dikas hamartēmatōn tinontes doryalōtoi gegenēmetha" kai tauta de ta scheuē, hate dē par᾽ hēmōn anatethenta, tǭ exandrapodisanti paredōken ho Theos, didaskōn hēmas, hōs ou deomenos toutōn thnontōn ēneicheto. ᾿Alla mechri men ēusethoumen, edecheto tauta par᾽ hēmōn prospheromena, therapeuein hēmas ethelōn" hēnika de eis asetheian dōra. ᾿Llla tauta men houtō pōs ho sos patēr paideutheis, etimēsen hōs enomisen, anthrōpeias men auta chreias porrhō pepoiēkōs, tois de nomizomenois. anatheis theois. Sy de oude tēn hyp᾽ echeinou gegenēmegēn logisamenos timēn, eis to tēs alazoneias exepesas barathron, kai tois hierois enetryphas masi. Toutou charin ho toutōn didaskei Despotēs hoion tēs alazoneias to telos, ou tōn hapsychōn kēdomenos, alla tōn anthrōpōn promēthoumenos, kai dia tēs sēs timōrias pollois anthrōpois eutaxias hypothesin protitheis. Tauta ho men elegen, ho de nyktōr: tēn timōrian edecheto. lthrei toigaroun, hopōs hapantōn anthrōpōn hapantōn. aei prouyndēse tōn holōn ho Poiētēs, kai ou monon tōn ex ᾿Athraam. chkatagontōn to genos, alla pantōn tōn ex ᾿Adam’ kai dia tou henos ethnous, hapanta epodēgei pros theognōsian ta ethnē. Kai ou monon hēnicha ēusedei, tēn dia toutōn didaskalian pasin anthrōpois prosephere, alla kai hote tēs parador ekeinon, ton alazona, ton tyrannon, ton tēn eikona tēn chrysēn anorthōsanta, ton proskynę̄sai tautēn pantas cheleusanta, ton eiponta" e« Epanō tōn astrōn thēsō ton thronon mou, kai epanō tōn nephelōn anathēsomai, kai esomai homoios tǭ “HyPsistǭ, kai katalēpsomai tę̄ cheiri tēn oichoume- HyĒ holēn hōs neossian, kai hōs kataleleimmena ōl arō" n ou di᾽ angelōn ho tōn holōn Theos epaï- 'deuse sōphronein, alla dia tōn hyp᾽ autou dory- B alǭtōn gegenēmenōn. Hōs gar eiden ekeinos ta tria meirakia, tēn men basilikēn nomothesian mē telesanta, tēs hoe phoderas ekeinēs pyras hōs athyrmatōn chataphronēsanta, kai epi tōn anthrakōn echeinōn hōs epi rhodōn badizonta, kai tous toiautę̄ phlogi tai men to thauma, kataplēttetai hoe ton tou thaumatos poiētēn, keleuei de pasi ton toutōn Theon proskynein, kai hypsiston auton onomazei, kai tōn apantōn Theon kai basilea kalei. Houtō ton ᾿Assyrion hekeinon kat᾽ autou lyttēsanta, kai tois phanichois ekeinois chrēsamenon rhēmasin" «e Hoti ou mē rhysētai hymas Kyrios ho Theos ek cheiros mon, kai pou eisin hoi theoi tōn ethnōn :? » tēn hoiicheiąn astheneian exepaideuse, kai monon phygein chatēnankase, tas pollas ekeinas chiliadas, eph᾽ hais ephronei megala, en bracheią kairou rhopę̄ di᾽ henos angelon parapempsas thanatǭ. Houtō ton ᾿Iōnan Ninenitais metanoias apesteile kēryka͵, kai to keleusthen poiein ou boulomenon, alla phygein anoētōs epicheirēpanta, desmei men tois kymasi, kathaper de tini desmōtēriǭ, paradidōsi tǭ chētei. To hoe alogog apēgage ton logikon, entha chērytteig etachthē. ᾿Eepeidē de emelle to mega tēs oikonomias epiteleisthai mystērion, kai to dia tēs theias henanthrōpēseōs eis pasan tēn oikoumenēn chataspeiresthai chērngma, tēnikauta loipon touto to ethnos, ho ep᾽ euergesią tōn ethnōn hapantōn ex archēs exelexato, eis pasan chatespeire tēn oikoumenēn, hin᾽ ethisōsin hapantes akouein hou tę̄ polytheǭ katechomenoi planę̄, hōs heis esti Theos, ouranou kai gēs poiētēs, kai rhąon to kērygma enteuthen tois theiois apostolois genētai. IAll᾽ isōs an tis eipoi, hōs ou monon ou synērgēsan Ioudaioi tę̄ peri tou Christou didaskalią, alla kai lian antepraxan, kai tois ex ethnǭn peithesthai boulomenois empodōn egenonto. ᾿All᾽ ei tis achridōs au-ta
his boastfulness, and that though Nebuchadnezzar had honored the divine vessels as he thought, he brought out into the open the things once dedicated to God; the wicked man drank from them and offered the untouchable things to his fellow drinkers. But a verdict, and a hand of someone unseen, wrote God's sentence on the wall. And he was held in perplexity, unable either to read or to understand the meaning of what was written. And his mother brought forward Daniel, who had often resolved such perplexities for his father. He read and interpreted it, and taught the cause of the punishment, saying: "We became captives paying the penalty for our sins; and God handed over these vessels too, since they had been dedicated by us, to the one who enslaved us, teaching us that he did not endure them being offered as one who needed them. As long as we were pious, he received them when we offered them, wishing to care for us; but when … into impiety … gifts. And your father, being instructed somehow, honored these things as he thought, keeping them far from human use and dedicating them to those regarded as gods. But you, not even reckoning the honor he paid them, fell into the pit of boastfulness and reveled in the holy offerings. For this reason their Master teaches you what the end of boastfulness is, not caring for lifeless things but taking forethought for human beings, and through your punishment setting before many people an occasion for good order." He said this, and the other received his punishment that night. Observe, then, how the Maker of all has always taken forethought for all human beings, not only for those who trace their race to Abraham but for all from Adam; and through the one nation he guided all the nations to the knowledge of God. And not only when they were pious did he offer the teaching through them to all human beings, but also when … of lawlessness … that boastful man, the tyrant, who set up the golden image and ordered all to worship it, who said: "I will set my throne above the stars, I will go up above the clouds and be like the Most High, and I will take the whole world in my hand like a nest, and take it up like abandoned eggs," the God of all taught to be sensible, not through angels, but through those who had become his captives. For when he saw the three youths not fulfilling the royal decree, despising that fearful fire like a toy, walking on those coals as on roses, and … by such a flame, he … the wonder, was struck with awe at the maker of the wonder, ordered all to worship their God, called him Most High, and named him God and King of all. So too he taught the Assyrian who raged against him, and used those vainglorious words, "The Lord God will not deliver you from my hand; and where are the gods of the nations?", his own weakness, and compelled him to flee alone, sending to death in a short moment of time, through one angel, those many thousands on which he prided himself. So too he sent Jonah as a herald of repentance to the Ninevites; and when he would not do what he was commanded but foolishly tried to flee, he bound him with the waves and handed him over to the sea monster as to a prison; and the irrational creature led the rational one off to where he had been appointed to preach. And when the great mystery of the dispensation was about to be accomplished, and the preaching of the divine incarnation to be sown throughout the world, he then scattered this nation, which he had chosen from the beginning for the benefit of all the nations, throughout the whole world, so that all those held by the error of many gods might grow used to hearing that there is one God, maker of heaven and earth, and that the preaching might thereby become easier for the divine apostles. But perhaps someone might say that the Jews not only did not help the teaching about Christ but even greatly opposed it, and hindered those from the nations who wished to be persuaded. But if anyone wishes to examine precisely
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θελήσειε, καὶ τὴν ἐναντίωσιν Ἰουδαίων δύμμαχον εὑρήσει τῆς “τῶν ἐθνῶν πίστεως γινομένην. Ἧ γὰρ πρὸς Ἰουδαίους διάλεξις, καὶ ἡ ἀπὸ τοῦ νόμου καὶ τῶν προφητῶν ἀπόδειξις, σαφὴς μὲν ἔλεγχος τἧς τούτων ἀνοίας ἐγίνετο, ὑπεδείχνυε δὲ τοῖς ἐξ ἐθνῶν ἄνωθεν τὴν χριστιανιχὴν πολιτείαν κεχηρυῦμένην. Καὶ ἡ παρὰ τῶν ἐχθρῶν μαρτυρία ἀξιόπιστον ἐποίει τὸν κηρυττόμενον λόγον. "Εφερον γὰρ οἱ τοῦδε τοῦ λόγου κήρυκες εἰς μέσον, καὶ ᾿Αδραὰμ τὸν παπριάρχην, ταύτας τὰς ἐπαγγελίας δεξάμενον, καὶ Ἰσαὰκ τὸν τῆς ἐπαγγελίας καρπὸν, καὶ τὸν Ἰαχὼδ ταύτην τὴν εὐλογίαν παρὰ τοῦ πατρὸς κομισάμενον, καὶ τὸν Ἰούδαν, τὸν πατρῷον τῆς εὐλογίας κλῆρον διαδεξάμενον, καὶ τὸν Μωσέα ταῦτα προειρηχότα, καὶ τὸν βασιλέα Δαδὶδ ταῦτα προθεσπίσαντα, καὶ Ἡσαῖαν καὶ Ἱερεμίαν ταῦτα προαγορεύσαντας, καὶ Ἰεζεχιὴλ καὶ Δανιὴλ ταῦτα διὰ τοῦ πνεύματος προχηρύξαντας, καὶ ἄπαντα τῶν προφητῶν τὸν χορὸν τὰ ἡμέτερα σαφῶς προμηνύσαντα. Ὁρῶντες δὲ οἱ ἀκούοντες, συνομολογοῦντας μὲν Ἰουδαίους θείας εἶναι ταύτας φωνὰς, βλέποντες δὲ καὶ τὰς ἐν τῷ ὁνόματι τοῦ Χριστοῦ τελουμένας εὐεργεσίας, καὶ ἐχέγγνα λαμθάνοντες τῶν λόγων τὰ σημεῖα, ἐδέχοντο μὲν ῥᾳδίως τὸ χήρνγμα, ἐπίστευον δὲ τῷ Χηρυττομένῳ Θεῷ., τὴν δὲ Ἰουδαίων ἐδδελύττοντο λυρίαν. Οὐκοῦν οὐ μόνον ἐμποδὼν οὐ γέγονεν ἡ Ἶουδαίων ἀπείθεια τῷ θείῳ κηρύγματι, ἀλλὰ καὶ δι᾽ ὧν ἀντιτείνειν ἐπεχείρουν, ἀξιόπιστον τὸν λόγον εἷργάζοντο. Ἧ γὰρ ἀντιλογία τὰς Δεσποτιχὰς μαρτυρίας εἰς μέσον ἄγεσθαι χατηνάγχαζεν' ἐκεῖναι δὲ τὸ ψεῦδος διήλεγχον, καὶ τῆς ἀληθείας τὸ φῶς ὑπεδείχνυσαν. ἤΆνωθεν τοιγαροῦν ὁ τῶν ὅλων Θεὸς τὴν τῶν ἀνθρώπὼν οἰκονομῶν διετέλεσε σωτηρίαν, καὶ ἑκάστῳ χαιρῷ τὴν πρόσφορον προσήνεγκε θεραπείαν. Καὶ τοῦτο διδάσκων ὁ μακάριος ἔλεγε Παῦλος" ε« Ἐφ᾽ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου, κύριος πάντων ὥν" ἀλλ᾽ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους, μέχρι τῆς προθεσμίας τοῦ πατρός" οὕτω καὶ ἡμεῖς, ὅτε μεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι. Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὑτοῦ, γεννώμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱἷοθεσίαν ἀπολάδωμεν. » “Ὅτι δὲ ἐπὶ ταύτην τὴν οἷχονομίαν οὐκ ἐκ μεταμελείας ἐλήλυθεν, ἀλλ᾽ ἄνωθεν οὕτω διέταξεν, ὁ αὐτὸς διδασκέτω μάρτυς, Κορινθίοις ἐπιστέλλων καὶ γράφων᾽ ε Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις" σοφίαν δὲ οὗ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταρ- Ὑου μένων" ἀλλὰ λαλοῦμεν σοφίαν Θεοῦ ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν. Εὲ γὰρ ἔγνωσαν, οὐκ
thelēseie, kai tēn enantiōsin Ioudaiōn dymmachon heurēsei tēs “tōn ethnōn pisteōs ginomenēn. Hē gar pros Ioudaious dialexis, kai hē apo tou nomou kai tōn prophētōn apodeixis, saphēs men elenchos tēs toutōn anoias egineto, hypedeichnye de tois ex ethnōn anōthen tēn christianichēn politeian kechēryymenēn. Kai hē para tōn echthrōn martyria axiopiston epoiei ton kēryttomenon logon. "Epheron gar hoi toude tou logou kērykes eis meson, kai ᾿Adraam ton papriarchēn, tautas tas epangelias dexamenon, kai Isaak ton tēs epangelias karpon, kai ton Iachōd tautēn tēn eulogian para tou patros komisamenon, kai ton Ioudan, ton patrǭon tēs eulogias klēron diadexamenon, kai ton Mōsea tauta proeirēchota, kai ton basilea Dadid tauta prothespisanta, kai Hēsaian kai Hieremian tauta proagoreusantas, kai Iezechiēl kai Daniēl tauta dia tou pneumatos prochēryxantas, kai apanta tōn prophētōn ton choron ta hēmetera saphōs promēnysanta. Horōntes de hoi akouontes, synomologountas men Ioudaious theias einai tautas phōnas, blepontes de kai tas en tǭ honomati tou Christou teloumenas euergesias, kai echengna lamthanontes tōn logōn ta sēmeia, edechonto men rhądiōs to chērngma, episteuon de tǭ Chēryttomenǭ Theǭ., tēn de Ioudaiōn eddelyttonto lyrian. Oukoun ou monon empodōn ou gegonen hē Ioudaiōn apeitheia tǭ theiǭ kērygmati, alla kai di᾽ hōn antiteinein epecheiroun, axiopiston ton logon heirgazonto. Hē gar antilogia tas Despotichas martyrias eis meson agesthai chatēnanchazen' ekeinai de to pseudos diēlenchon, kai tēs alētheias to phōs hypedeichnysan. ēAnōthen toigaroun ho tōn holōn Theos tēn tōn anthrōpōn oikonomōn dietelese sōtērian, kai hekastǭ chairǭ tēn prosphoron prosēnenke therapeian. Kai touto didaskōn ho makarios elege Paulos" e« Eph᾽ hoson chronon ho klēronomos nēpios estin, ouden diapherei doulou, kyrios pantōn hōn" all᾽ hypo epitropous esti kai oikonomous, mechri tēs prothesmias tou patros" houtō kai hēmeis, hote men nēpioi, hypo ta stoicheia tou kosmou ēmen dedoulōmenoi. Hote de ēlthe to plērōma tou chronou, exapesteilen ho Theos ton Huion hautou, gennōmenon ek gynaikos, genomenon hypo nomon, hina tous hypo nomon exagorasę̄, hina tēn huiiothesian apoladōmen. » “Hoti de epi tautēn tēn hoichonomian ouk ek metameleias elēlythen, all᾽ anōthen houtō dietaxen, ho autos didasketō martys, Korinthiois epistellōn kai graphōn᾽ e Sophian de laloumen en tois teleiois" sophian de hou tou aiōnos toutou, oude tōn archontōn tou aiōnos toutou tōn katar- Hyou menōn" alla laloumen sophian Theou en mystēriǭ tēn apokekrymmenēn, hēn proōrisen ho Theos pro tōn aiōnōn eis doxan hēmōn, hēn oudeis tōn archontōn tou aiōnos toutou egnōken. Ee gar egnōsan, ouk
… he will find that the opposition of the Jews became an ally of the faith of the nations. For the dispute with the Jews, and the proof from the law and the prophets, became a clear refutation of their folly and showed those from the nations that the Christian way of life had been proclaimed from above. And the testimony from enemies made the word preached trustworthy. For the heralds of this word brought forward Abraham the patriarch, who received these promises; Isaac, the fruit of the promise; Jacob, who received this blessing from his father; Judah, who succeeded to the ancestral inheritance of the blessing; Moses, who foretold these things; King David, who prophesied them beforehand; Isaiah and Jeremiah, who predicted them; Ezekiel and Daniel, who proclaimed them beforehand through the Spirit; and the whole chorus of the prophets, who clearly foretold our affairs. And the hearers, seeing the Jews agree that these words were divine, and seeing also the benefits performed in the name of Christ, and taking the signs as pledges of the words, readily received the preaching and believed in the God preached, while loathing the … of the Jews. So the disobedience of the Jews not only did not hinder the divine preaching, but by the very means with which they tried to resist, they made the word trustworthy. For the controversy compelled the Master's testimonies to be brought forward, and these refuted the falsehood and showed the light of truth. From above, then, the God of all has continued to arrange the salvation of human beings, and has brought the fitting treatment at each time. Teaching this, the blessed Paul said: "As long as the heir is a child, he differs in nothing from a slave, though he is lord of all; but he is under guardians and stewards until the time set by the father. So we too, when we were children, were enslaved under the elements of the world. But when the fullness of time came, God sent forth his Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption." And that he came to this dispensation not from a change of mind, but ordained it so from above, let the same witness teach, writing to the Corinthians: "We speak wisdom among the perfect, but a wisdom not of this age, nor of the rulers of this age, who are passing away; but we speak God's wisdom in a mystery, the hidden wisdom, which God foreordained before the ages for our glory, which none of the rulers of this age has known. For if they had known it, they would not
10.15PG 83
ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν.» Οὐ γὰρ ἂν Α φθονοῦντες τῇ τῶν ἀνθρώπων εὐημερίᾳ, πρόφασιν αὐτοῖς τῆς ἄγαν εὐκληρίας παρέσχον᾽ ἀλλ᾽ ἀγνοοῦντες τοῦ μυστηρίου τὸ τέλος, ἐπεμάνησαν μὲν τῷ Σωτῆρι τῶν ἡμετέρων Ψυχῶν, ἄκοντες δὲ τῶν ἄκρων ἀγαθῶν ἡμῖν ἐγένοντο πρόξενοι. Οὐκοῦν ἀπεχρύπτετο μὲν τὸ μυστήριον, πρὸ δὲ τῶν αἰώνων πρὴ- Ταῦτα τοίνυν εἰδότες, καὶ διὰ πάντων τὴντοῦ Θεοῦ προμήθειαν καταμαθόντες, καὶ τὴν ἀστάθμητον αὐτοῦ φιλανθρωπίαν δρῶντες, καὶ τὸν ἀμέτρητον βλέποντες ἔλεον, παύσασθε λυττῶντες κατὰ τοῦ κτίσαντος, μάθετε τὸν εὐεργέτην ὑμνεῖν, λόγοις εὖτῷ Θεῷ θυσίαν αἰνέσεως " μὴ μολύνητε βλασφημίᾳ τὴν γλῶτταν, ὄργανον ὑμνῳδίας ποιήσατε τὴν εἰς τοῦτο γεγενημένην. Τῶν θείων οἰχονομιῶν τὰς μὲν φαινομένας προσκυνεῖτε, τὰς δὲ χεχρυμμένας μὴ πολυπραγμονεῖτε,, ἀλλ᾽ ἀναμείνατε τὴν μάθῃσιν εἰς χαιβὸν ἐσομένην. Ὅταν ἀποδυσώμεθα τὰ πάθη, τότε πὴν τελείαν γνῶσιν ληψόμεθα. Μὴ μιμήσησθε τὸν ᾿Αδὰμ, ὃς τῶν ἀπηγορευμένων καρπῶν χατετόλμησε" μὴ ἅψησθε τῶν κεκρυμμένων, ἀλλὰ τῷ προσήκοντι χαιρῷ τὴν τούτων χαταλείψατε γνῶσιν. Πείσθητε “τῷ σοφῷ λέγοντι" « Μὴ εἴπῃς Τί τοῦτο; εἰς τί ποῦτο; Πάντα γὰρεϊς χρείαν ἐγένετο.» Πανταχόθεν οὖν ὕμνων ἀφορμὰς ἐρανισάμενοι, καὶ μίαν ὑμνῳδίαν κεράσαντες, προσενέγχατε μεθ᾽ ἡμῶν τῷ Ποιητῇ, καὶ ᾿ ἀγαθοδότῃ, καὶ Σωτῆρι Χριστῷ, τῷ ἀληθινῷ Θεῷ ἡμῶν. Αὐτῷ ἡ δόξα, καὶ ἡ προσκύνησις, καὶ μεγαλοκπρέπεια εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων. ᾿Αμήν.
an ton Kyrion tēs doxēs estaurōsan.» Ou gar an A phthonountes tę̄ tōn anthrōpōn euēmerią, prophasin autois tēs agan euklērias pareschon᾽ all᾽ agnoountes tou mystēriou to telos, epemanēsan men tǭ Sōtēri tōn hēmeterōn Psychōn, akontes de tōn akrōn agathōn hēmin egenonto proxenoi. Oukoun apechrypteto men to mystērion, pro de tōn aiōnōn prē- Tauta toinyn eidotes, kai dia pantōn tēntou Theou promētheian katamathontes, kai tēn astathmēton autou philanthrōpian drōntes, kai ton ametrēton blepontes eleon, pausasthe lyttōntes kata tou ktisantos, mathete ton euergetēn hymnein, logois eutǭ Theǭ thysian aineseōs " mē molynēte blasphēmią tēn glōttan, organon hymnǭdias poiēsate tēn eis touto gegenēmenēn. Tōn theiōn oichonomiōn tas men phainomenas proskyneite, tas de chechrymmenas mē polypragmoneite,, all᾽ anameinate tēn mathę̄sin eis chaibon esomenēn. Hotan apodysōmetha ta pathē, tote pēn teleian gnōsin lēpsometha. Mē mimēsēsthe ton ᾿Adam, hos tōn apēgoreumenōn karpōn chatetolmēse" mē hapsēsthe tōn kekrymmenōn, alla tǭ prosēkonti chairǭ tēn toutōn chataleipsate gnōsin. Peisthēte “tǭ sophǭ legonti" « Mē eipę̄s Ti touto? eis ti pouto? Panta gareïs chreian egeneto.» Pantachothen oun hymnōn aphormas eranisamenoi, kai mian hymnǭdian kerasantes, prosenenchate meth᾽ hēmōn tǭ Poiētę̄, kai ᾿ agathodotę̄, kai Sōtēri Christǭ, tǭ alēthinǭ Theǭ hēmōn. Autǭ hē doxa, kai hē proskynēsis, kai megalokprepeia eis tous ateleutētous aiōnas tōn aiōnōn. ᾿Amēn.
have crucified the Lord of glory." For they would not, out of envy at human well-being, have given them the occasion of such great good fortune; but not knowing the end of the mystery, they raged against the Saviour of our souls, and unwillingly became the cause of the highest goods for us. So the mystery was hidden, but before the ages … Knowing these things, then, having learned God's forethought through all things, seeing his immeasurable love for humankind and beholding his measureless mercy, stop raging against the Creator; learn to praise the benefactor; … to God a sacrifice of praise with words. Do not defile your tongue with blasphemy; make it, which was made for this, an instrument of praise. Of the divine dispensations, worship those that are manifest, and do not pry into those that are hidden, but await the learning of them in its time. When we have put off the passions, then we shall receive perfect knowledge. Do not imitate Adam, who ventured on the forbidden fruit; do not touch what is hidden, but leave the knowledge of these things to the fitting time. Be persuaded by the wise man who says: "Do not say, What is this? Why is this? For all things were made for a use." Gathering, then, occasions for hymns from every side, and blending them into one hymn, offer it with us to the Maker, the giver of good, and Saviour, Christ, our true God. To him be glory, worship, and majesty to the endless ages of ages. Amen.